0 AKELE Y  0 N  XtlE  }I[aSS. 


f  - 
LIBRARY    1 

UNIVERSITY  OF     I 
,     CALIFORNIA    J 


^. 


'<^ 


GETHSEMAIM!  ABBEY, 
GETHSEMANI.  P  0.  KY. 


THE  ORDER  AND  CEREMONIAL 

or  THE 

MOST  HOLY  AND  ADORABLE 

SACRIFICE  OF  THE  MASSj 
mat. 


THE 

OPiDER  AND  CEREMONIAL 

OP   TUB 

MOST  HOLY  AXD  ADORABLE 

Sacrifice  of  the  Mass. 

EXPLAINED  IN  A   DIALOGUE 

BEWEER  A  PRIEST  AND  A  CATECHUMES. 

WITH 

An  Appendix  on  Solemn  Mass,  Vespers,  Compline,  and 

the  Benediction  of  the  Most  Holy 

Sacf  anient 

GETHSEMANI  ABBEY, 

FEEDEEIOK  0*AKEEfrf . 

Canon  of  the  Mctropolituu  Church. 

New  York : 

(JATHOLIC  PUBLICATION  cr>-TT -y 
No.  9  "Warren  Street. 


LOAN  STACK 


mhn'tiitmmt  to  tl;c  ^ccoutJ  (St^tttotT. 


The  little  Manual,  a  new  edition  of  which  is  now  of- 
fered to  the  public,  was  compiled  by  me,  more  than  ten 
years  ago,  when  I  was  preparing  for  the  priesthood  at 
St.  Edmund's  College.  I  should  hardly  have  ventured 
upon  republishing  it,  but  for  the  encouragement  it  has 
received  in  the  circumstance  of  the  chief  part  of  it  hav- 
ing obtained,  in  the  form  of  an  accurate  Italian  transla- 
tion, the  official  "  imprimatur"  of  the  IIol}'  See.  The 
translation  in  question  was  made  in  1855,  by  a  young 
student  at  Rome,  named  Lorenzo  Santarelli,  under  the 
immediate  eye  of  one  of  the  Professors  of  the  Roman 
College. 

The  portion  of  the  Manual  to  which  this  approbatibh 
extends  has  been  printed  in  this  new  edition,  foFthe 
sake  of  distinction,  in  a  larger  type.  One  or  two  pass- 
ages, which  occur  in  the  approved  ti-anslation,  have 
been  omitted  in  tliis  edition  as  unnecessary;  and  one 
which  is  .mitted  in  the  translation  solely  on  the  ground 
of  being  more  applicable  to  a  Protestant  than  to  a  Ca- 
tholic country  has  been,  for  that  reason,  retained.  The 
rest  of  the  work,  which  was  not  included  in  the  Italian 
translation,  and  consequently  not  submitted  to  the  judg- 
ment of  the  Roman  authorities,  has  undergone  a  new 
and  complete  revision,  and  received  several  additions  and 
corrections. 

A  notice  taken  of  the  Italian  translation  in  the  Civiltd 
( 'attoUca^  in  the  midst  of  a  great  deal  which  is  fiir  too 
kind  in  other  ways,  expresses  very  fully  the  object  I  had 

I       725 


Tl  ADVERIISi: MENT  TO  THE  SECOND  EDITION. 

in  giving  to  the  world  the  results  of  study  on  the  su})ject 
of  the  Mass,  undertaken  primarily  with  a  view  to  my  own 
improvement.     The  writer  says  : 

"  Egli"  (r  Autore)  "  destind  quest'  operetta  ai  suoi 
oattolici  concittadini,  non  solo  per  istruirli  degli  alti 
misteri  che  si  velano  sotto  i  riti  augusti  della  S.  Messa, 
ma  eziandio  per  ammaestrarli  a  ribattere  gli  errori  e  so- 
fismi  con  cui  i  Protestanti,  ora  per  ignoranza,  ora  per 
malizia,  sogliono  oppugnare  o  deridere  la  liturgia  catto- 
lica.  II  che  se  h  cosa  utilissima  ai  fedeli  d'  Inghilterra,  i 
■quali  vivendo  in  un'  atmosfera  protestante  debbono  tenersi 
in  continua  e  diligente  guardia  per  non  contrarne  qualche 
•corrotto  alito  d'  errore.  ....  Per5  questo  confutare  che 

fa  V  A.  &c non  occupa  che  una  piccola  parte  e 

eecondaria  del  suo  libro ;  ed  egli  lo  fa  senza  nulla  mu- 
tare  del  tono  semplice  e  pacifico  che  s'  addice  a  un  dia- 

logo  catechetico La  confutazione  degli  errori 

vi  germogiia  quasi  spontanea  dalla  semplice  esposizioue 
della  verita,  accadendo  ancor  qui,  come  in  molte  altre  con- 
iroversie  religiose,  die  il  solo  mostrarsi  della  veritd  caitolica 
nello  schietto  splendore  delle  sue  forme  native  hasti  a  dissi- 
pare  gli  errori  contrarii,  la  cui  appareyite  forza  contro  il 
■vero  non  altro7ide  suol  nascere  che  dal  travisarlo.^^ 

I  could  not  have  expressed  more  precisely  the  rule 
by  which  I  desired,  in  this  little  work,  and  always  desire 
in  similar  attempts,  to  be  guided. 

It  is  necessary  to  state  distinctly,  that,  although  I 
have  tried  to  follow  the  most  approved  rule  in  describ- 
ing the  ceremonies  of  Mass  and  the  other  offices,  this 
little  work  is  not  intended  as  any  authority  on  rubrical 
Bubjects. 

St.  John's,  Ismkgtoh, 
February  1859. 


The  following  is  the  Approbation  of  the  Italian  Translation  of 
this  work  (exclusively  of  the  Appendix)  published  at  Rorce  in 
the  year  1855: 

NiniL  OB  STAT. 

Fr.  Joseph  Cajazza,  Proc.  Gen.  Ord.  Erem.  S.  Augustini 

et  Theol.  Censor. 

iMraiMATun. 
Fi.  Dom.  Buttaoni,  Ord.  Traid.  S.P.A.  Mag. 

mriiiJiATL'R. 
Fr.  Ant.  Ligi  Eussi,  Ord.  Mm,  Oonv.  Arcn.  icon.  Vicesg, 


THE 


ORDER  AND  CEREMONIAL, 


PART  I. 
dTrom  tl;e  JScginnuKj;  of  fHa^fJ  to  tl;e  CvcctJ. 


CHAPTER  I. 

THE  USE  OF  CEREMONIES. 

Catecliiimen.  You  have  now,  '"everend  Father, 
fully  instructed  me  in  the  doctrine  of  the  Church 
upon  the  holy  Sacrifice  of  the  Mass ;  I  pray  you  to 
give  me  some  explanation  of  the  words  and  cere- 
monies prescrihed  to  he  used  in  it. 

Priest,  Most  willingly.  Your  devotion  cannot 
fail  to  he  strengthened  hy  some  acquaintaace  with 
the  Liturgy  of  the  Church,  as  well  as  with  the  use 
and  meaning;  of  those  sacred  rites  hy  which  this  most 
solemn  of  all  religious  actions  is  accompanied. 

C.  First,  then,  allow  me  to  ask,  what  is  the  pre- 
cise use  of  ceremonies  ? 

P.  The  Church  tells  us,  in  the  Decrees  of  Trent, 
that  they  are  designed  very  principally  to  promote 
the  reverence  and  edification  of  the  faitlifuL*     An- 
other very  imi)ortant  end  of  them  is,  to  impress  the 
•  Sess.  xxii.  c.  v, 
il 


2        ORDER  AND  CEREMONIAL  OF  THE  MASS. 

ministers  of  relig-ion  themselves  with  a  sense  of  the 
greatness  and  awfulness  of  the  work  in  which  they 
are  eng-ag-ed.  And  an  incidental  result  of  the  care 
which  the  Church  bestows  upon  the  externals  of  re- 
lig-ion,  and  which  I  cannot  but  think  is  a  part  of  her 
object  in  providing-  for  them,  is,  the  preservation,  in 
all  its  integ'ritv,  of  the  great  doctrines  to  which  these 
ceremonies  are  evidently  subservient. 

C.  Explain,  if  you  please,  these  several  uses. 

P.  First,  then,  of  the  effect  of  ceremonies  upon 
the  people.  We  naturally  form  a  hig'h  estimate  of 
actions  which  we  see  done  with  care  and  attention. 
This  principle  is  well  understood  by  kings  and  the 
great  men  of  the  world,  who,  whenever  they  appear 
in  public,  intrust  their  marshals  and  ushers  with  the 
care  of  arranging  their  processions  and  receptions 
according  to  a  prescribed  ceremonial.  The  Church, 
fearing  to  incur  the  malediction  of  those  who  perform 
the  work  of  God  negligently  (Jer.  xlviii.  10),*  and 
animated  by  that  spirit  of  loyalty  which  inclines  us 
to  execute  every  ^'  labour  of  love"  with  punctilious 
exactness,  abhors  nothing  more  than  a  perfunctory 
and  slovenly  performance  of  religious  actions. 

Another  end  of  ceremonies  is,  to  fix  upon  the 
mind  of  the  priests  and  ministers  of  religion  a  sense 
of  the  greatness  of  the  work  in  which  they  are  en- 
gaged. ^  Our  outward  gestures  have  the  greatest 
effect  upon  the  disposition  of  our  minds.  For  this 
reason  it  is,  that,  in  all  well-regulated  families,  chil- 
dren are  brought  up  to  observe  an  outward  demean- 
our of  respect  and  affection  to  their  parents,  as  the 
best,  or  rather  the  only,  security  for  keeping  them- 
selves habitually  in  those  dispositions.  What  pru- 
dent teacher  or  governor  ever  thinks  of  dispensing 
with  such  little  proprieties  and  etiquettes  as  those 
which  obtain  in  all  orderly  households  and  societies, 
*  In  the  Septuagint  "  negligently." 


THE  USE  OF  CEREMONIES  3 

on  the  score  that  true  love  and  duty  are  independent 
of  such  minutiae  ?  We  well  know  that  the  certain 
consequence  of  neg'lecting"  outward  sig*ns  of  regard 
is  to  cool,  in  the  end,  even  the  most  promising  affec- 
tion. It  is  for  these  reasons  that  the  Church  binds 
her  priests  and  minjisters,  even  under  pain  of  grievous 
sin,  to  an  exact  performance  of  all  the  most  important 
ceremonies  of  Mass ;  and  under  a  decided,  althouf>-h 
less  severe  obligation,  to  a  care  even  of  less  essential 
details. 

Thirdly :  considering  what  vital  doctrines  are 
wrapped  up  in  the  holy  Sacrifice  of  the  Mass,  and 
how  intimately  many  of  its  ceremonies  are  connected 
with  these  doctrines,  it  will  appear  that  the  Church 
has  other  and  still  higher  reasons  for  the  attention 
she  bestows  upon  the  ceremonial  of  religion.  It  can- 
not be  doubted  that  these  ceremonies  have  materially 
contributed  to  preserve  the  doctrine  to  which  they 
relate  in  its  utmost  purity.  There  is  not  one  of  them 
which  does  not  spring  from  reverence  towards  the 
blessed  Eucharist,  while  many  of  them  directly  implv 
the  great  verity  of  Transubstantiation.  This  will 
more  clearly  appear  when  we  come  to  consider  the 
ceremonies  themselves  in  detail. 

C.  I  remember,  sir,  that,  in  an  earlier  part  of  our 
conversation,  you  spoke  of  the  iise  and  ini'aning  of 
the  ceremonies  in  the  Holy  Mass.  Did  you  employ 
these  words  in  their  strict  sense  ? 

P.  I  did  so  ;  intending  to  express  by  them  that 
not  one  even  of  the  very  least  of  all  these  ceremonies 
is,  as  the  enemies  of  the  Church  assert,  and  as  some 
of  her  less  instructed  members  may  possibly  suppose, 
idle  and  insignificant.  Many  even  of  the"  most  ap- 
parently unimportant  details  in  the  ceremonial  of  tli*» 
Mass  will  be  found,  on  examination,  to  express  some 
high  truth,  secure  some  great  priucij)le,  or  allegorise 
some  holy  mystery. 


4  C/tDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  This  is  quite  new  to  me.  I  had  thoiig-ht  that 
many  of  the  practices  of  the  Church,  especially  at 
Hig'h  Mass,  had  no  other  ohject  than  to  affect  the 
imagination  or  please  the  senses  of  the  people  5  and 
as  to  the  ceremonies  of  Low  Mass,  in  which  no  such 
cbject  can  be  supposed,  since  many  of  them  are 
scarcely  observed  by  the  people,  or  are  even  carried 
on  out  of  sigiit,  I  own  that  I  have  been  tempted  to 
regard  these  as  unnecessary  and  frivolous,  and,  since 
they  g"ive  offence,  even  objectionable. 

P.  What  you  will  now  learn,  dear  brother,  will 
read  important  lessons,  which  all  of  us  do  well  to 
bear  constantly  in  mind ;  such  as,  that  we  cannot 
always  expect  to  understand  the  Church,  but  are 
always  bound  to  trust  her;  that  were  she  always 
plain  and  intelligible  to  all  men,  certainly  she  would 
so  far  be  unlike  the  revelation  which  she  professes  to 
represent ;  that  she,  as  our  mother,  has  a  right  to  oiu' 
confidence,  but  we,  as  her  children,  have  no  corre- 
sponding* rigiit  to  be  instructed  in  all  which  she  may 
please  to  withhold  from  us ;  rather,  that  in  first 
claiming-  our  obedience,  and  afterwards  taking*  us 
into  her  confidence  and  telling"  us  her  secrets,  she 
proves  herself  the  faithful  representative  of  our 
Lord,  who  first  called  His  disciples  servants,  and 
afterwards  treated  them  like  friends.* 


CHAPTER  II. 

PREPARATION  FOR  MASS. 

C.  Considering"  the  g"reat  solemnity  of  the  act 
which  the  priest  performs  in  offering*  the  adorable 
Sacrifice  of  the  Mass,  I  conclude  that  he  does  not 
enter  upon  it  without  some  preparation  ? 

P.  You   are  rigiit.     The  Church  is  too  much 
*  St.  John  XV.  15.    See  Office  for  the  Ordinatiou  of  Priests. 


PREPARATION  FOR  MASS. 


alive  to  tlie  necessity  of  such  preparation  to  leave  it 
to  chance,  and  has  prescribed  prayers  for  the  pur- 
pose, to  be  used  according*  to  the  o[)portunities  of 
the  priest.  The  particular  prayers  which  the  Churcli 
appoints  to  be  said  before  Mass  are  rather  matter  of 
direction  than  of  obhg-ation,  and  the  priest  is  left  to 
his  own  discretion  whether  he  will  use  them  or  any 
part  of  them  ;  but  he  does  not  satisfy  the  intentions 
of  the  Church  unless  he  dedicate  a  portion  of  his 
time  before  Mass,  greater  or  less  according-  to  cir- 
cumstances, to  prayer,  either  vocal  or  mental. 

C.  What  are  the  particular  devotions  which  the 
Churcli  ap})oints  to  be  used  by  the  priest  before 
Mass? 

V.  Certain  of  the  Psalms,  with  prayers  for  par- 
don and  aid.  The  Psalms  prescribed  are  the  follow- 
ing*; and  they  may  be  used  with  great  profit,  not  only 
by  the  priest,  but  by  those  also  who  hear  Mass,  pro- 
vided they  have  leisure  for  much  previous  preparation. 
They  are'the  83d,  "  Quam  dilecta;"  the  84th,  "  Be- 
nedixistij"  the  85th,  "  Inclina,  Domine,  aurem  Tu- 
am;"  the  115th,  ^-Credidi;"  and  the  l:21)th,  "  De 
profundis." 

C  Will  you  be  so  kind  as  to  explain  the  ap})li- 
cation  of  these  Psalms  to  the  occasion  ? 

JP.  The  83d  is  a  meditation  on  the  beauty  and 
g'lory  of  God's  sacred  House,  and  is  therefore  espe- 
cially suited  to  the  time  when  we  are  about  to  enter 
into  His  immediate  presence.  The  84th  recounts 
the  blessing's  of  redem})tion,  and  is  accordingly  one 
of  the  Psalms  in  the  office  of  Christmas-day.  This, 
too,  is  very  appropriately  used  in  drawing  near  God's 
altar  to  offer  up  the  g*reat  Sacrifice  of  the  Eucluirist 
for  the  remission  of  sin.  The  next  is  a  petition  for 
mercy,  and  falls  in  with  the  whole  of  the  first  part, 
of  the  Mass,  in  which  the'priest  and  people  conjointly 
deprecate  God's  anger,  fLat  they  may  npproadnvitn 


6        ORDER  AND  CEREMONIAL  OF  THE  MASS. 

proper  dispositions  to  tlie  ^reat  offering*.  Tlie  115th 
is  a  Psalm  of  confidence  in  the  Divine  mercy,  and 
contains  the  very  words  which  the  priest  afterwards 
employs  in  receiving*  tlie  precious  Blood  of  our  Re- 
deemer :  "  What  shall  I  render  to  our  Lord  for  all 
that  He  has  done  unto  me  ?  I  will  receive  the  cha- 
lice of  salvation,  and  call  upon  the  Name  of  the  Lord." 
The  129th  is  the  well-known  ^^De  profundis,"  which 
is  probably  added  as  a  Psalm  from  the  Ofiico  of  the 
Dead,  for  whom,  as  well  as  for  the  living',  the  holy 
Sacrifice  is  offered. 

C.  What  other  preparation  for  Mass  does  the 
Church  require  of  her  priests  ? 

P,  She  apj)oints  certain  prayers  to  be  said  while 
lie  washes  his  Iiands  for  Mass,  and  while  he  puts  on 
the  several  holy  vestments. 

C.  Why  should  the  priest  wash  his  hands  before 
Mass,  especially  since  he  washes  them,  at  least  in 
j)art,  in  the  course  of  it  I 

P.  For  two  reasons :  1 .  to  remind  himself  of 
the  purity  which  is  needed  in  those  who  draw  near 
God's  altar ;  2.  to  enable  him  to  handle  the  sacred 
vessels  and  sacred  linen  with  due  propriety. 

C.  Does  the  Church  account  even  the  vessels 
and  linen  of  the  altar  as  sacred  ? 

P.  So  much  so,  that  none  but  those  in  holy  or- 
ders may  touch  the  vessels  and  linen  which  come  in 
contact  with  the  adorable  Body  and  Blood  of  our 
Lord,  except  by  a  permission  from  authority,  wliich 
is  commonly  extended  to  sacristans  and  others  di- 
rectly engag-ed  in  the  ceremonies. 

C.  What  are  the  names  of  the  different  holy 
vestments  ? 

P.  First,  the  amice  {amictus,  a  covering;),  which 
IS  an  oblong'  piece  of  linen  with  two  strings.  The 
priest  first  puts  it  over  his  hgad,  then  on  his  shoulders 
(whence  it  is  called  also  Jmmeralejy  and  then  ties  it 


PREPARATION  FOR  MASS, 


iwind  the  \^aist.  2.  The  alh,  a  long  white  lineu 
g*arment  reaching'  almost  to  the  feet.  It  is  white, 
as  its  name  imports,  and,  together  with  the  amice, 
signifies  the  pm-ity  of  the  priesthood.  3.  The  girdle, 
with  which  the  priest  girds  his  loins  in  memory  of 
our  Lord's  admonition  to  readiness.  The  girdle  is 
also  significant  of  holy  chastity.  4.  The  maniple, 
through  which  tlie  priest  puts  his  left  arm,  and  which 
he  fastens  just  helow  the  elbow.  It  was  anciently  of 
linen,  and  answered  the  purposes  of  a  handkerchief; 
but  it  is  now  made  of  stuff,  of  the  same  colour  with 
the  stole.  It  is  esteemed  the  badge  of  present  sorrow 
and  the  pledge  of  future  joy,  according  to  those  words 
of  the  125th  Psalm,  "  Going  they  went  and  wept, 
casting  their  seeds ;  but  coming  they  shall  come 
with  joy  fulness,  carrying  their  sheaves"  (in  the 
original,  maniples),  5.  The  stole,  which  is  a  scarf 
varying  in  colour  with  the  day.  The  stole  is  worn 
by  the  deacon  across  the  left  shoulder;  but  it  is 
crossed  over  the  breast  of  the  priest  at  his  ordina- 
tion, and  in  that  form  he  always  wenrs  it  at  the 
Mass.  6.  The  chasuble,  or  outer  vestment,  covering 
the  person  before  and  behind,  and  bearing  botli  on 
its  front  and  on  its  back  the  sign  of  the  Cross,  as  a 
memento  of  the  Passion  both  to  priest  and  people. 
The  chasuble,  as  well  as  the  maniple  and  stole,  varies 
in  colour  according  to  the  character  of  the  day.  These 
vestments,  together  with  tlie  surplice,  or  cotta,  are  all 
blessed  before  use  according  to  a  prescribed  form. 

C.  What  are  the  different  coloure  used  by  the 
Church,  and  how  are  they  varied  according  to  dif- 
ferent days? 

P.  Tiiere  are  five  colours  used  by  the  Churcli  in 
flie  cehibration  of  solemn  ofHces.  1.  White,  as  em- 
l)lematic  of  purity,  is  proper  to  all  Feasts  of  our 
Lord  (excejit  those  rehiting  to  Tlis  Passion),  to  all 
days  of  the  B1(^«»'''»'J  Virgin  and  of  Saints  not  martyrs, 


8        ORDER  AND  CEREMONIAL  OF  THE  MASS. 

and  tlirouglioiit  Easter  time ;  it  is  also  used  (in  conn- 
tries  where  the  Roman  rite  prevails*)  on  festivals  of 
the  Blessed  Sacrament.  2.  Red,  the  colour  of  blood, 
is  proper  to  all  Martyrs'  days ;  it  is  also  used  on  Whit 
Sunday  and  within  its  Octave,  as  an  emblem  of  the 
fic*iy  tongues  in  the  form  of  which  the  Holy  Ghost 
descended  on  the  apostles.  3.  Green,  used  on  all 
Sundays  on  which  no  festival  occurs  (excepting  those 
during  Octaves,  which  follow  the  rule  of  the  Festi- 
val, and  those  in  Advent,  Lent,  and  during  Easter 
time),  as  being  the  least  expressive  of  all  colours,  or, 
perhaps,  as  being  the  prevailing  colour  of  nature. 
4.  Purple,  a  mourning  colour,  used  on  the  Sundays 
of  Advent  and  Lent,  the  two  great  penitential  sea- 
sons ;  on  the  Rogation-days,  the  Ember-days,  and  at 
all  special  Masses  of  supplication.|  6.  Black,  used 
on  Good  Friday,  and  in  all  Masses  of  the  Dead. 

C.  Does  the  Church  require  any  other  devotions 
to  be  used  by  the  priest  besides  those  which  are 
called  his  "  Preparation"? 

P.  Yes ;  the  Church  appoints  prayers  to  be  used 
by  him  on  putting  on  each  of  the  sacred  vestments, 
as  well  as  when  he  washes  his  hands. 

C.  What  are  these  prayers  ? 

P.  They  are  as  follows  : 

On  washing  the  hands. 
Grant,  0  Lord,  such  virtue  to  my  hands,  that 
they  may  be  cleansed  from  every  stain,  and  that  I 
may  serve  Thee  without  defilement  of  mind  or  body. 

On  'putting  on  the  amice. 
Place,  0  Lord,  on  my  head  the  helmet  of  salva- 
tion, that  so  I  may  resist  all  the  assaults  of  the  devil. 

*  In  France,  red  is  used  for  the  Blessed  Sacramento 
t  Purple  is  used  also  on  the  Feast  of  the  Iloh'^  Inno- 
cents, unless  it  occurs  on  a  Sunday,  in  which  case  red  la 
used;  as  likewise  on  the  Octave -day. 


PREPARATION  FOR  MASS,  9 

On  'putting  on  the  alb. 

Make  me  white,  0  Lord,  and  cleanse  my  heart ; 
that  being  made  white  in  the  blood  of  the  Lamb^  I 
may  deserve  eternal  rewards. 

On  girding  hhnselfwith  the  girdle. 
Gird  me,  0  Lord,  with  the  g-irdle  of  purity,  and 
quench  in  my  reins  the  fire  of  concupiscence ;  that 
the  virtue  of  continence  and  chastity  may  abide  in 
me. 

On  pouting  on  the  maniple. 
May  I  deserve,  0  Lord,  to  bear  the  maniple  of 
tears  and  sorrow,  that  with  joy  I  may  receive  the 
reward  of  my  labour. 

On  taking  the  stole. 
Restore  me,  0  Lord,  the  stole  of  immortality 
which  I  lost  in  the  transg'ression  of  our  first  parent : 
and  althoug-h  unworthy  to  approach  Thy  sacred  m3's- 
teries,  may  I  deserve  to  inherit  eternal  joys. 

On  putting  on  the  chasuble. 
0  Lord,  who  hast  said.  My  yoke  is  sweet  and 
My  burden  is  lig'ht.  g-rant  me  so  to  bear  Thy  yoke 
that  I  may  obtain  Thy  gTace. 

0.  What  other  forms  are  customary  in  putting 
on  the  sacred  vestments  '.^ 

P.  The  priest  makes  the  sig-n  of  the  Cross  on  him- 
self when  he  beg-ins  vesting,  and  kisses  the  amice, 
maniple,  and  stole,  as  he  puts  them  on,  or  rather  a 
small  cross  worked  on  each.  On  leaving-  the  sacristy 
he  bows  to  the  Crucifix,  which  is  always  placed  in  it. 

C.  What  is  the  linen  used  in  the  service  of  tho 
altar  ? 

P.  The  princinnl  are,  1.  The  corporal,  so  called 
because  the  sacred  Body  of  our  Lord  rests  upon  it ; 


10      ORDER  AND  CEREMONIAL  OF  THE  MAS3. 

2.  tlie  pnlla  or  pall,  a  square  covering  of  linen,  wliicli 
is  placed  on  the  chalice ;  3.  the  purificatory,  or  mun- 
datory,  which  is  used  to  wipe  the  chalice  and  paten. 
These  linens  are  all  blessed,  and  may  not  be  touched 
except  by  clergy  in  sacred  orders.  It  is  the  office  of 
the  subdeacon  to  wash  them,  which  he  does  in  three 
waters,  which  are  afterwards  thrown  into  the  sacra- 
rium,  or  drain  for  carrying*  off  all  sacred  liquids  into 
the  earth.  The  reason. of  these  precautions  is,  that 
any  of  the  above  linens  may  possibly,  in  spite  of  all 
care,  have  contracted  atoms  of  the  adorable  Sacra- 
ment. 


CHAPTER  III. 

THE  BEGINNING  OF  MASS. 

C.  What  ceremonies  does  the  priest  use  at  the 
beginning-  of  Mass  1 

P.  Bearing'  the  sacred  vessels  under  a  veil,  and 
wearing-  his  herretta,  he  proceeds  at  a  slow  pace,  with 
eyes  on  the  ground,  from  the  sacristy  to  the  altar. 
If,  on  his  way,  he  pass  the  high  altar,  or  an  altar 
where  Mass  is  saying,  and  the  Blessed  Sacrament 
present,  he  makes  the  proper  Reverence  or  act  of 
adoration,  as  may  be.  If  the  consecration  be  pro- 
ceeding, he  kneels  and  adores  till  it  is  over.  Having 
reached  the  altar  where  he  is  to  celebrate,  he  makes . 
a  profound  reverence,  or,  if  the  Blessed  Sacrament 
be  in  the  tabernacle,  goes  on  one  knee.  Rising, 
he  immediately  ascends  the  steps,  and  having  depo- 
sited the  sacred  vessels,  unfolded  the  corporal  and 
opened  the  Missal,  again  descends,  and  begins  the 
Mass. 

C.  What  reflection  is  suggested  by  the  latter 
action  ? 

P.  We  are  reminded  by  it  that  it  is  unbecoming 


THE  BEGINNING  OF  MASS  11 

to  remain  in  God's  holy  presence  till  we  have  first 
cleansed  our  souls  by  acts  of  humiliation. 

C.  How  does  the  Mass  begin  ? 

P.  In  the  IN^ame  of  the  Holy  and  Ever-hlessed 
Trinity,  which  the  priest  pronounces  while  signing- 
himself  with  the  sig-n  of  the  Cross. 

C.  Has  the  Church  long-  used  the  sig-n  of  the 
Cross  as  an  introduction  to  solemn  actions  'i 

P.  From  the  very  first  ages  of  Christianity.  At 
the  end  of  the  second  century,  Tertullian  writes  : 
"At  every  moving*  from  ])lace  to  place,  at  every 
coming"  in  and  g'oing"  out,  in  dressing-,  at  the  baths, 
at  table,  on  lig-liting-  candles,  going-  to  rest,  sitting- 
down,  in  whatever  action  we  are  eng-ag-ed,  we  sig-n 
ourselves  on  the  forehead  with  the  cross"  {De  Cur, 
Mil  §  3). 

C,  Having-  crossed  Ijimself  and  invoked  the 
Blessed  Trinity,  what  words  does  the  priest  then 
use? 

P.  He  recites  the  forty-second  Psalm,  "  Judica 
me,  Deus,"  prefacing-  and  following*  it  by  one  of  the 
verses  contained  in  it  as  an  antiphon. 

C.  What  is  an  antiphon  r* 

P.  Pro})erly  it  means  a  song  in  response.  The 
word  is  used  by  the  Church  to  denote  short  verses 
prefixed  and  added  on  to  the  Psalms,  and  frequently 
taken,  as  in  the  present  case,  from  the  Psnlm  to 
which  they  are  joined,  as  a  sort  of  key  to  the  inten- 
tion of  the  Church  in  using*  it,  or  as  drawing*  atten- 
tion to  that  part  of  it  on  which  she  desires  to  hiy 
peculiar  stress.  Thus,  in  tlie  instance  before  us,  the 
])rominent  idea  of  the  Psalm  is  broug-ht  out  in  the 
words  of  the  antiphon,  "  I  will  go  to  tho  altar  of 
God." 

C,  What  means  the  resj)onse  of  the  minister,  "'I'o 
Q<h[  who  makes  glad  mv  youth'*.'' 

P.  We  may  regartf  it  as  a  kind  of  encourage- 


12  ORDER  xVND  CEREMONIAL  OF  THE  MASS. 

ment  to  the  priest  to  proceed.  Renewal  of  spiritual 
streDg'tli  being-  the  great  end  of  the  Holy  Eucharist, 
and  its  effect  on  every  rightly  prepared  heart,  there 
is  a  singular  propriety  and  beauty  in  reminding  the 
priest  of  this  quality  of  Almighty  God  as  the  reno- 
vator of  youth  at  a  moment  when,  like  the  publican 
in  the  parable,  lie  is  "standing  afar  off/'  holding 
himself  aloof  from  the  altar,  as  if  waiting  for  encour- 
agement to  carry  his  desire  into  effect. 

C.  The  servers  at  Mass  generally  say  their  part 
so  rapidly  as  to  leave  no  time  for  such  reflections. 

F.  This  onjy  makes  it  the  more  necessary  that 
those  who  hear  Mass  should  know  something  of  its 
words  and  ceremonies ;  an  acquaintance  with  which, 
added  to  the  requisite  attention  and  devotion,  will 
enable  the  mind  to  advert  in  an  instant  to  such 
thoughts  as  are  suitable  to  the  occasion. 

C.  Please,  sir,  to  explain  the  Psalm,  "  Judica 
me,  Deus." 

P.  It  is  a  Psalm  of  preparation  for  the  altar,  and 
was  so  used  under  the  Old  Dispensation.  '^  Judge 
me,  0  God,  and  separate  my  cause  from  the  unhoh^ 
peo})le5  from  the  unjust  and  deceitful  man  deliver 
me."  Here  we  may  consider  the  priest  as  pleading 
with  God,  at  the  foot  of  His  altar,  for  deliverance 
from  his  spiritual  enemies.  The  minister  answers  in 
the  name  of  the  congregation,  both  for  them  and 
for  the  priest,  "For  Thou  art  God,  my  strength; 
why  hast  Thou  rejected  me,  and  why  do  I  go  about 
sorrowfully,  while  the  enemy  afflicts  me  ?"  As  if  to 
say,  "  God  will  surely  perform  what  you  ask  of  Him 
for  yourself  and  for  us ;  since  He  is  our  true  strength : 
wherefore,  then,  should  He  cast  us  off'-;  and  where- 
fore should  we  go  about  sorrowfully,  even  though 
the  enemy  afflict  us  ?"  The  priest  continues,  in  the 
accents  of  hopeful  prayer,  -Send  forth  Thy  light 
and  Thy  truth;  they  it  is  which  have  djawn  me 


THE  BEGINNING  OF  MASS.  13 

away''*  from  tlie  world,  "  and  conducted*  me  to  Thy 
holy  momitain,"  even  Thy  Church,  "  and  into  Thy 
tabernacle  5"  by  separating"  me  otF  from  sinners,  and 
calling-  me  into  the  service  of  Thy  altar.  The  min- 
ister rej)lies,  in  the  words  of  the  anti})hon,  "  And  I 
will  go  to  the  altar  of  God,  even  to  the  God  who 
maketh  glad  my  youth."  Confirmed  by  this  sug- 
gestion, the  priest  continues  :  "  I  will  confess  to  Thee 
on  the  harp,  0  God,  my  God;  why  art  thou  sor- 
rowful, 0  my  soul;  and  why  dost  thou  trouble  me?" 
The  minister  replies,  as  if  summing-  up  the  grounds 
of  confidence,  "  Hope  in  God ;  for  I  will  yet  confess 
to  Him,  who  is  the  salvation  of  my  countenance  and 
my  God."  Assured  of  his  hope,  the  priest  continues, 
"  Glory  be  to  the  Father,"  &c.  "  I  will  go  to  the 
altar  of  God."  Then,  '^  Our  help  is  in  the  name  of 
our  Lord."  I\7.  "  Who  made  heaven  and  earth.'' 
Then  follows  the  mutual  confession  and  prayer  for 
absolution  between  the  priest  and  minister  in  the 
name  of  the  people. 

C,  What  is  the  meaning'  of  joining  the  names  of 
the  Blessed  ^Bjin  and  other  Saints  with  that  of 
Almighty  Goain  the  ^'  Confiteor"? 

P.  We  call  on  the  Blessed  Virgin,  and  the  whole 
court  of  heaven,  as  witnesses  of  our  sorrow  ;  and 
then  ask  them  to  pray  to  God  for  us.  We  add,  in 
the  enumeration  of  those  before  whom  we  desire  to 
abase  ourselves,  our  brethren  on  earth  as  well  as  in 
heaven,  and  entreat  their  prayers  likewise ;  thus  en- 
listing, as  it  were,  all  our  most  powerful  patrons  and 
best  friends  in  the  cause  of  our  necessity.  The  people, 
on  their  side,  include  their  spiritual  father,  the  priest, 
in  the  same  list  of  intercessors. 

6'.  Why  do  priest  and  j)eople  confess  to  one  an- 
other, and  intercede  for  one  another? 

P.  Jn  compliance  with  the  injunction  of  tii*j 
*  Deduxeruut  et  adduxeruut. 


14       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

Apostle  St.  James,  "  Confess  your  sins  one  to  another, 
and  pray  one  for  another,  that  you  may  be  saved'* 
(St.  James  v.  16). 

C.  What  is  the  force  of  the  absolving-  prayer, 
'^  Misereatur  vestri,"  &(i.  ? 

P.  It  is  not  authoritative,  but  supphcatory  ;  and 
'fi  used  in  the  same  sense  by  priest  and  people. 

O.  Is  it  true  also  of  the  form  ^^Indulgentiam," 
•fee,  which  follov/s,  that  it  is  no  more  than  a  prayer  ? 

P.  Yes  ;  for  in  it  the  priest  makes  himself  a  part 
of  the  people,  saying',  Peccatorum  nostrorum  (pur 
sins). 

C.  I  observe  that  when  the  priest  uses  the  same 
form  before  giving'  the  Holy  Communion,  he  substi- 
tutes xestrorum  for  nostrorum  {your  for  our  sins). 

P.  Then  he  speaks  as  a  priest;  but  still  not  in 
the  immediate  exercise  of  his  absolving'  power  as  in 
the  confessional,  but  in  the  way  of  blessing*.  An- 
other difference  between  the  uses  of  this  form  before 
Mass  and  at  Communion  will  be  noticed  in  its  place. 

C.  Does  not  the  priest  seem  |o  lower  his  dig-nity 
by  making-  him'^elf  as  one  of  the  f^|fc)l0;  confessing" 
with  them,  and  even  to  them,  and  asking*  their 
prayers  ? 

P.  The  dig-nity  of  the  priestly  office  is  amply 
secured  in  the  eyes  both  of  priest  and  people  by  the 
whole  ritual  of  the  Church,  and  by  the  tenor  of  all 
his  dealing's  with  liis  flock.  On  the  other  hand,  it 
is  most  important  that  lie  should  remember  how  he  is 
a  sinner  like  others ;  and  that  they  should  be  moved 
to  self-abasement,  as  well  as  loving*  compassion,  by 
seeing'  one  whom  God  has  "  set  among-  the  princes 
of  His  people"  humble  himself  to  the  dust,  like  the 
most  guilty  of  those  for  whom  he  is  to  intercede. 
Our  g-reat  High  Priest  had  no  need  to  offer  for  Him- 
s(ilf  as  well  as  for  the  people ;  but  such  is  the  necessity 
under  which  all  those  lie  who  minister  at  His  altar 


THE  BEGINNING  OF  MASS.  15 

in  His  person.  And  it  is  meet  that  the  sacrifice  of 
a  sinner  should  be  prefaced  bj  such  an  act  of  pubhc 
humihation. 

G.  What  follows  the  Confessions  and  Absphitions 
in  the  beginning-  of  Mass? 

P.  The  priest,  as  if  now  encouraged  to  proceed, 
continues,  in  the  words  of  the  84th  Psalm,  ^'  0  God, 
Thou  bein^  turned,  wilt  quicken  us."  "  Moved  to- 
wards us  by  our  contrition.  Thou  wilt  now  impart  ta 
us  Thy  Life-g-iving'  Spirit."  The  minister  answers 
in  the  words  of  the  same  Psalm :  "  And  Thy  people 
shall  rejoice  in  Thee."  The  priest  continues  :  ^'  0 
Lord,  show  us  Thy  mercy."  I\7.  "And  grant  us 
Thy  salvation."  "  0  Lord,  hear  my  prayer."  1^.  "And 
let  my  supplication  come  to  Thee."  "  Our  Lord  be 
with  you."  I\r.  "  And  with  thy  spirit."  All  this 
the  priest  says  with  his  head  partially  inclined  to  the 
altar,  as  thoug-h  still  preserving-  the  character  of  a 
penitent.  At  leng-th  he  becomes  erect ;  and  having- 
said,  "Let  us  pray,"  ascends  the  steps  of  the  altar, 
repeating-  in  silence  a  short  prayer  for  deliverance 
from  all  sin,  alpi'  g-race  to  enter  the  Holy  of  Holies 
with  rig-ht  dispositions.  He  next  prays,  by  the 
merits  of  the  Saints  whose  relics  repose  in  the  altar, 
and  of  all  the  Saints,  that  God  would  be  pleased  to 
j-ardon  all  his  sin  j  and  at  the  same  time  kisses  the 
altar. 

C.  Do  altai*s  always  contain  relics  ? 

P.  Yes ;  they  are  deposited  in  them  at  tlie  time 
of  their  consecration. 

C.  Why  doos  the  priest  often  kiss  the  altai*  dur- 
ing- Mass? 

F.  As  a  sign  of  I\is  affection  and  close  adherence 
to  Christ,  whom  the  altar  represent!. 


Ifi  ORDER  AND  CEREMONIAL  OF  THE  MASS. 


CHAPTER  IV. 

THE  INTROIT,  KYRIE  ELElSON,  AND  GLORIA 
IN  EXCELSIS. 

C.  I  observe  that  after  saying-  tlie  sliort  prayer, 
on  first  coming-  to  the  altar,  the  priest  moves  to  the 
book  at  the  left-hand  corner ;  and  then,  making-  the 
sig-n  of  the  Cross,  g'oes  on  to  read  some  short  sen- 
tences. What  is  the  proper  name  for  this  portion  of 
the  Mass? 

P.  It  is  called  the  Introit,  or  ^'  Entrance"  upon 
Mass  ;  and  consists  of  a  sliort  passag-e,  nearly  always 
from  Holy  Scripture ;  v.dth  a  verse  of  a  Psalm,  and 
the  Gloria  Patri ;  after  which  the  introductory  pass- 
ag-e is  repeated.  The  priest  begins  with  the  sig-n  of 
the  Cross  5  because  this  is  the  proper  commencement 
of  the  Mass  itself,  the  previous  prayers  having-  been 
rather  introductory.  The  Scripture  passag-e  is  of  the 
nature  of  an  antiphon  to  the  Psalm,  which,  in  primi- 
tive times,  though  not  in  all  places,gras  said  entire. 
"^Vhen  the  service  of  the  Mass  was  afterwards  short- 
ened, the  first  verse  of  the  Psalm  alone  was  retained, 
as  a  memento  and  often  epitome  of  the  whole.  The 
Gloria  Patri,  which  gives  a  joyful  character  to  tlie 
Introit,  is  omitted  from  Passion  Sunday  to  Holy  Sa- 
turday, and  in  all  Masses  of  the  Dead. 

C.  Does  the  Introit  vary  from  day  to  day  ? 

P.  On  Sundays  and  greater  festivals  it  is  always 
proper.  On  Saints'  days  it  is  generally  from  the 
office  common  to  all  saints  of  the  class,  whethe.- 
martyrs,  confessors,  virgins,  &c. ;  with  some  excep- 
tions in  favour  of  saints  distinguished  for  some  pe- 
culiar qualities  of  sanctity,  or  prominent  in  some 
great  work  of  faith  or  charity.  Thus,  for  instance, 
St.  Francis  of  Assisi,  who  was  distinguished  by  bis 


THE  INTROIT,  KYRIE  ELEISON,  ETC.  17 

great  zeal  for  the  Cross,  Ims  for  liis  Introit  the  words 
of  St.  Paul,  "  God  forbid  that  I  sliould  g'lory,  save 
in  the  Cross  of  our  Lord  Jesus  Christ,"  &c.  St. 
Laurence,  on  account  of  his  g-reat  charity  to  the 
poor,  has  the  words,  "He  hath  dispersed,  he  hath 
given  to  the  poor,"  &c.  St.  Jerome  ^milian,  famed 
for  his  compassion  towards  destitute  little  chikh'en, 
has  the  words  of  the  Lamentations,  "  My  heart  is 
])oured  out  upon  the  earth  for  the  desti-uction  of  tlie 
daughter  of  My  people,  when  the  children  and  tlie 
suckHngs  fainted  away  in  the  streets  of  the  city" 
CLam.  ii.  11);  followed  by  the  Psalm,  "Praise  the 
Lord,  0  ye  children ;  praise  ye  the  Name  of  the 
Lord."  St.  Ignatius  of  Loyola  has  the  singular  hon- 
our of  receiving  in  his  Introit  a  commemoration  of 
the  g'reat  Order  which  he  founded  under  the  title  of 
the  Society  of  Jesus.  "  At  the  Name  of  Jesus,  let 
every  knee  bow  of  those  that  are  in  heaven,  on  earth, 
and  under  the  earth ;  and  let  every  tongue  confess 
that  our  Lord  Jesus  Christ  is  in  the  g'lory  of  God  the 
Father ;"  followed  by  the  Psalm,  ^'All  they  that  love 
Thy  Name  shall  glory  in  Thee,  for  Thou  wilt  bless 
the  just."  The  Introit,  therefore,  is  one  of  those 
special  parts  of  the  Mass  which  give  it  a  character 
according"  to  the  day  or  season. 

C.  What  follows  the  Introit? 

P.  The  Kyrie  elei'son,  or  ancient  Greek  form  of 
"  Lord  have  mercy,"  which  is  repeated  thrice ;  then 
Christe  eleison  thrice  5  and  then  Kyrie  elei'son  thrice 
ag;ain. 

C.  What  means  this  reiterated  petition  ? 

P.  It  is  an  earnest  supplication  for  mercy,  suit- 
able to  the  commencement  of  so  sacred  an  action. 
Tliero  is,  indeed,  something;  very  striking*  and  beau- 
tiful in  the  amount  of  penitential  and  supnlicatoiy 
addresses  thrown  into  tlie  earlier  part  of  tlio  Mass, 
and  alternating^  with  expressions  of  confidence  and 


18       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

joy,  sucli  as  tlie  "  Gloria  Patri"  in  tlie  Introit.  It 
imports  a  kind  of  shrinking*  awe  in  tlie  prospect  oi 
that  immense  privilege  to  which  the  priest  is  admitted, 
which  seems  to  overwhelm  him  in  proportion  as,  in 
the  fullness  of  his  heart,  he  gives  vent  to  the  emo- 
tions of  holy  gratitude. 

C  But  why  is  the  Greek  form  retained  in  the 
midst  of  a  Latin  office  ? 

P.  On  account  of  its  great  antiquity,  and  as  a 
constant  memorial  of  the  unity  of  the  Church,  which 
admits  no  distinction  of  nation  or  province.  Other 
portions  of  the  Greek  Ritual  are  retained  in  the  Latin 
Church, — as  in  the  solemn  commemoration  of  the 
Passion,  called  the  Improperia,  on  Good  Friday. 
The  Western  Church  in  this  way  manifests  hei 
sense  of  relationship  with  the  Eastern,  and  her  con- 
tinual yearning  after  the  restoration  of  peace,  un- 
happily hroken  by  the  schism  which  has  torn  tha\. 
portion  of  our  Lord's  heritage  from  her  maternal 
embrace. 

C.  Is  the  Kyrie  eleison  very  ancient  ? 

P.  It  is  mentioned  by  several  of  the  ancient 
Fathers.  St.  Gregory  the  Great  implies  that  in  his 
time,  as  at  present,  it  was  often  repeated,  and  said  al- 
ternately, in  the  Roman  Church,  between  the  clergy 
and  people.* 

C.  Why  is  Kyrie  eleison  said  six,  and  Christe 
eleison  three,  times  ? 

P.  The  number  nine  is  certainly  mystical ;  and, 
consisting  of  thrice  three,  has  relation  to  the  Holy 
and  Ever-blessed  Trinity.  Thus  Kyrie  is  said  thiico 
to  God  the  Father,  Christe  thrice  to  God  the  Son, 
and  then  Kyrie  again  thrice  to  God  the  Holy  Ghost. 

C.  What  is  the  Gloria  in  excelsis  1 

P.  It  is  called  the  Angelical  Hymn,  as  opening 
with  the  words  sung  first  by  the  angels  at  the  an- 
*  Ep.  1.  vii.  64. 


THE  INTROIT,  KYRIE  ELElSON,  ETC.  ID 

nouncement  of  our  Lord's  nativity.  The  rest  of  the 
hymn  lias  come  down  to  us  by  tradition  from  the 
remotest  antiquity. 

C.  When  was  it  first  introduced  into  the  Mass? 

P.  Very  anciently,  as  appears  from  the  Liturgies 
of  St.  Chrysostom  and  St.  Basil.  Pope  Nicholas  I. 
ordained  that  it  should  be  used  on  Maundy  Thurs- 
day 5  Pope  Symmachus,  a.d.  499,  that  it  should  be 
said  on  all  Sundays  in  the  year,  and  on  all  Martyrs' 
days ;  and  Pope  Telesphorus,  that  it  should  be  sung* 
at  midnight  on  the  eve  of  the  Nativity.  These  ordi- 
nances prove  that  it  was  previously  in  use ;  and  we 
may  rationally  suppose  it  to  have  come  down  from 
the  time  of  the  Apostles.  Some  believe  a  portion  of 
it  to  have  been  composed  by  St.  Hilary. 

C.  I  observe  that  the  Gloria  in  excelsis  is  not 
always  said  in  the  Mass.  At  what  times  is  it 
omitted  ? 

P.  On  all  ferial,  or  week  days,  observed  as  such  ;* 
on  all  Sundays  in  Advent  and  Lent;  in  Masses 
for  the  Dead,  and  in  Votive  Masses  (except  of  the 
Ang-els,  and  of  the  Blessed  Virgin,  if  said  on  Satur- 
day), and  on  special  occasions  of  penitence  and  humi- 
liation. 

C.  What  is  a  Votive  Mass  ? 

jP.  A  Mass  said,  out  of  particular  devotion,  in 
honour  of  the  Blessed  Trinity,  the  Holy  Spirit,  the 
Holy  Angels,  the  Blessed  Virgin,  &c.,  apart  from 
the  regular  order  of  the  Church  offices.  Such  Masses 
are  allowed  by  the  Church,  for  a  sufficient  reason, 
excepting  at  certain  solemn  seasons,  when,  together 
with  Masses  of  tlie  Dead,  they  are  prohibited. 

C.  I  observe  that  the  priest  inclines  his  liead  at 
certain  words  in  the  Gloria  in  excelsis ;  what  are 
they  'I 

P,  At  the  words,  "We  adore  Thee/'  "We  give 
•  Except  in  Paschal  timo. 


20  ORDER  AND  CERI^MONIAL  OF  THE  MASS. 

thanks  to  Thee;"  at  ^^  Receive  our  prayer,"  and  at 
the  two  mentions  of  the  holy  Name  of  Jesus. 

C,  Does  the  Church  authorise  the  practice  of 
bowing-  at  any  other  names  than  that  of  our  Blessed 
Lord  T 

P.  Yes;  at  the  name  of  the  Blessed  Virgin,  of 
the  Saint  of  the  day,  and  of  the  reigning  Pope;  but 
each  with  a  less  profound  inclination  tlian  the  pre- 
ceding*.* 

C.  This  seems  a  direct  refutation  of  the  charge 
brought  against  the  Church  by  unbelievers  and  here- 
tics, of  honouring  the  Blessed  Virgin  with  the  hon- 
our due  to  our  Lord. 

P.  To  any  one  who  seriously  considers  the  ofHce 
of  the  Holy  Mass,  such  a  charge  must  appear  not 
only  unfounded  but  absurd. 

G.  Is  the  Blessed  Virgin  named  in  the  Mass  ? 

P.  Yes,  several  times,  in  the  way  of  commemo- 
ration, as  the  greatest  of  all  Saints. 

C.  Are  any  other  Saints  named  ? 

P,  Yes,  as  we  shall  see ;  especially  St.  John  the 
Baptist^  SS.  Peter  and  Paul,  and  St.  Andrew. 


CHAPTER  V. 

THE  DOMINUS  VOBISCUM. 

C.  What  follows  the  Gloria  in  excelsis  ? 

P,  The  priest  kisses  the  altar,  and  turning  to 
the  people,  says,  "  Dominus  vobiscum,"  ^-  The  Lord 
be  with  you,"  or,  ^'  is  with  you." 

C.  What  is  the  origin  of  this  salutation  ? 

P,  It  is  found  in  Scripture,  having  been  used  by 
the  angel  who  saluted  Gideon  (Judges  vi.  12),  by 

*  These  variations  are  prescribed  in  the  "  Cajremoniak 
Episcoporum,'* 


THE  COLLECT,  EPISTLE,  AND  GRADUAL.  21 

Boaz  in  addressing*  his  reapers  (Ruth  ii.  4),  and  bj 
Azarias  (2  Parahp.  xv.  2),  and  has  been  used  in  the 
Church  probably  from  the  time  of  tlie  Apostles. 

O,  What  means  the  sahitation  and  its  answer ! 

P.  It  may  be  taken  either  as  a  benediction  or 
an  assurance,  to  which  the  people  respond,  throug-h 
the  minister,  by  offering*  the  same  salutation  to  the 
priest. 

C.  How  many  times  does  it  occur  in  the  Mass  ? 

P.  In  all  seven  times ;  and,  as  some  say,  in  the 
way  of  safeguard  against  the  seven  deadly  sins. 

C,  Why  should  the  priest  turn  round  to  the  peo- 
ple when  he  is  engaged  in  so  solemn  an  act  of  com- 
munion with  Almig-hty  God  ? 

P.  To  assure  them  continually  of  his  g*ood-will 
towards  them,  to  remind  them  that  they  are  parties 
with  himself  in  the  g"reat  act  he  is  performing*,  and 
to  keep  up  their  attention ;  even  as  our  Blessed  Lord 
Himself  broke  off  three  several  times  from  His  prayer 
in  the  garden  in  order  to  sustain  the  fainting*  hearts 
of  His  Apostles :  and  hence  the  Church  would  have 
us  remember  that  our  life  on  earth  is  divided  between 
the  duties  of  devotion  and  charity,  for  on  tliose  "two 
g'reat  commandments  han^  all  the  Law  and  the  Pro- 
I)liets."  But  you  will  find  that  when  the  priest  has 
once  entered  upon  the  more  solemn  parts  of  the 
Mass,  lie  no  longer  salutes  the  people  by  turning 
towards  them. 


CHAPTER  VL 

THE  COLLECT,  EPISTLE,  AND  GRADUAL. 

C.  When  the  priest  has  said  "  Dominus  vobis- 
cuni,"  and  the  minister  has  responded  "Et  cum  spi- 
ritu  tuo,"  1  observe  that  he  moves  to  the  epistle  side 


22      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

of  the  altar,  and  reads  one  or  more  prayers ;  what 
are  these  ? 

P.  They  are  termed  the  Collects  of  tlie  Day. 
Before  commencing-  them,  he  says  "Oremus,"  which 
is  an  invitation  to  the  people  to  join  him  in  prayer. 
Its  being'  in  the  plural  shows  that  the  Mass  is  a  com- 
mon act  of  worship. 

C.  Excuse  me,  reverend  sir,  for  interrupting  you ; 
but  if  the  Mass  be  a  common  act,  how  is  it  so  often 
said  without  the  attendance  of  any  one  but  the  server? 

P.  I  am  glad  to  answer  this  question.  The 
Church  desires  that  there  should  be  always  hearers 
and,  if  possible,  communicants  ;  but  she  will  not 
suffer  the  backwardness  of  the  faithful  in  coming-  to 
Mass  and  Communion  to  hinder  the  offering-  of  that 
precious  Sacrifice,  the  fruits  of  which  extend  to  many 
who  do  not  personally  assist  at  it.  All,  then,  which 
the  Church  makes  essential  is  the  presence  of  one, 
who,  in  default  of  others,  represents  the  body  of  the 
faithful.  Moreover  every  Mass  has  the  Angels  to 
assist  at  it,  besides  the  sick  of  the  parish,  -and  others 
who  are  present  at  least  in  spirit.  It  is  the  pious 
custom  in  Catholic  countries  to  toll  the  church-bell 
at  the  Elevation  in  the  Mass,  that  those  who  are 
hindered  from  assisting  may  adore  in  their  hearts. 
The  same  practice  is  also  gaining-  ground  in  Eng- 
land. 

C.  What  is  the  origin  of  the  word  Collect? 

P.  Different  explanations  have  been  given ;  but 
that  which  is  most  generally  received  supposes  it  to 
refer  to  the  "gathering  tog-ether"  of  the  various 
needs  and  desires  of  the  people  into  certain  forms 
of  prayer. 

C.  By  whom  was  the  present  order  of  Collects 
determined  ? 

P.  By  St.  Gregory  the  Great  j  although  the 
use  of  collects  was  prior  to  his  time. 


THE  COLLECT,  EPISTLE,  AND  GRADUAL.  23 

C  What  is  the  subject  of  the  Collects,  and  why 
are  there  often  more  than  one  ? 

P.  The  first  and  principal  Collect  is  always  pro- 
per to  the  Sunday  or  Festival,  and  if  on  a  week-day, 
the  Collect  of  the  preceding*  Sunday  is  used.  On 
greater  da3^s  one  Collect  only  is  said ;  but  on  all 
Festivals,  except  the  chief,  other  collects  are  admis- 
sible, and  these  are  called  Commemorations.  On 
Semi-doubles  there  are  three,  on  festivals  of  lower 
rank  there  may  be  five,  and  even  seven  Collects. 
Besides  the  regular  Collects  of  the  season,  there  are 
occasional  ones  which  may  be  used  at  the  discretion 
of  the  bishop,  some  for  public  and  national  benefits, 
such  as  peace,  plenty,  and  the  like ;  others  for  per- 
sonal graces;  others  for  the  good  estate  of  the 
Church,  the  Pope,  Sao.. 

C.  I  observe  that  the  priest  reads  the  Collects^ 
and  some  other  parts  of  the  Mass,  with  his  hands 
extended,  while  at  other  times  he  keeps  them  joined. 
What  is  the  meaning  of  this  ? 

P.  The  priest  extends  his  hands  in  imitation, 
perhaps,  of  our  Lord  upon  the  Cross.  There  may  be 
also  an  allusion  to  the  words  of  David :  "  Elevatio 
manuum  mearum  sacrificium  vespertinum"  (Ps.  cxl. 
2);  and  to  Ps.  cxlii.  6  :  '^  I  stretched  forth  my  hands 
to  Thee  j"  "  The  lifting  up  of  my  hands  is  an  even- 
ing sacrifice."  St.  Paul  bids  St.  Timothy  (I  Tim. 
ii.  9)  to  "  pray,  lifting  up  holy  hands."  When  the 
priest  prays  in  silence  (except  in  the  Secret  Prayers, 
which  follow  the  rule  of  the  Collects,  and  during  the 
chief  part  of  the  Canon)  he  joins  his  hands  together, 
and  uses  the  same  action  when  he  recites  the  Gospel 
and  reads  the  short  sentences  called  tho  Oifertory 
and  Communion. 

a  What  is  the  Epistle? 

P.  A  portion  of  Holy  Scripture,  so  called  because  it 
is  genemlly  taken  from  one  of  the  Apostolical  Epistles. 


24      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

0.  Was  tliis  anciently  read  in  the  Mass  ? 

P.  The  custom  of  reading  the  Scriptures  in  di- 
vine assemblies  is  as  ancient  as  the  Scripture  itself 
(see  Ex.  xxiv.,  Dent,  xxxi.,  2  Esd.  viii.).  It  is  com- 
monly thought  to  have  been  St.  Jerome  who  ar- 
ranged the  Epistles  in  the  Mass  according  to  the 
present  order.  At  any  rate,  that  arrangement  is  very 
ancient.  St.  Ambrose  speaks  of  the  reverence  in 
which  the  Epistle  was  held  by  the  faithful  in  his 
time.  On  the  Wednesdays  in  the  Ember- weeks 
the  Epistle  is  preceded  by  a  portion  of  the  Pro- 
phecies. This  is  considered  to  mean,  that  those  who 
receive  Sacred  Orders  should  be  instructed  both  in 
the  Old  and  New  Testaments.  On  the  Ember  Satur- 
day S;  the  day  of  the  Ordination  itself,  five  of  these 
Lessons  from  the  Prophets  are  prescribed;  on  the 
Vigil  of  Pentecost,  six;  and  on  Holy  Saturday  twelve, 
on  account  of  the  public  Baptisms  solemnised  on 
those  days. 

C,  Why  does  the  minister  answer  "  Deo  gratias" 
to  the  Epistle  ? 

P.  To  give  thanks  to  Almighty  God  in  the  name 
of  all  the  people  for  the  "unspeakable  gift"  of  His 
holy  doctrine. 

THE  GRADUAL,  TRACT,  AND  SEQUENCE. 

C.  What  follows  the  Epistle  ? 

P.  The  Gradual ;  so  called  from  gradus^  be- 
cause formerly,  and  still  occasionally,  sung  (in  so- 
lemn Masses)  from  the  steps  of  the  altar.  It  usually 
follows  the  character  of  the  Epistle,  to  which  it  is, 
indeed,  a  kind  of  response.  It  is  commonly  inter- 
spersed with  one  or  more  verses  of  the  Psalms. 

C.  Why  is  Alleluia  introduced  into  the  Gradual? 

P,  As  an  expression  of  the  joy  which  the  Church 
feels  in  the  blessed  truths  commemorated  in  the 
Gradual.     It   is   repeated  as  if  in   consequence  ol' 


THE  GOSPEL,  ETC.  25 

tlie  apostolic  injunction,  ^^  Rejoice  in  the  Lord  al- 
ways ;  ag-ain  I  say,  Rejoice."*  In  PascIiiU  time 
the  Gradual  opens  with  two  Alleluias  besides  those* 
which  occur  in  the  course  of  it. 

C.  Is  the  Gradual  very  ancient  ? 

P.  Durandus  (lib.  iv.  cap.  xix.)  ascribes  the  pre- 
sent arrangement  of  the  Graduals  to  St.  Gregory, 
St.  Ambrose,  and  Pope  Gelasius. 

C,  What  is  the  Tract  ? 

P.  On  all  ferial  or  week-days  (kept  as  such), 
and  from  Septuagesima  till  Easter,  the  Church  omits 
the  Alleluias;  and  in  their  place,  and  during  the 
great  penitential  season,  substitutes  a  portiofl  of  the 
Psalms,  which,  from  the  leisurely  and  mournful 
strain  in  which  it  is  sung,  is  called  a  Tract.  The 
Tracts  were  arranged  in  their  present  order  by  Pope 
Celestine  or  Gelasius.  They  are,  however,  as  old  as 
the  oldest  liturgies  in  existence. 

At  certain  great  seasons,  a  hymn  of  joy  is  intro- 
duced between  the  Epistle  and  Gospel,  which  is 
called  the  Prose,  or  Sequence.  Such  are  the  hymns, 
"  Victimae  Paschali,"  used  during  the  Octave  of 
Easter;  "Veni  Sancte  Spiritus/*  during  the  Octave 
of  Pentecost;  and  "LaudaSion,"  during  the  Octave 
of  Corpus  Christi.  The  "  Dies  irae"  is  the  Sequence 
proper  to  Masses  of  the  Dead,  and  is  an  exception  to 
the  others  in  being  a  hymn  of  mourning. 

THE  GOSPEL,  AND  SOME  CEREMONIES  USED 
BEFORE  AND  AFTER  IT. 

C.  Will  you  kindly  proceed,  reverend  father, 
with  your  account  of  the  Holy  Mass  ? 

P.  Willingly.  The  Epistle,  Gradual,  and  Tract, 
or  Sequence,  ended,  the  Missal  is  removed  to  tho 
other  corner  of  the  altar,  and  the  pnest  goes  to  tlie 

•  Pbil.  iv.  4. 


26  -J?vDER  AND  CEREMONIAL  OF  THE  MASS. 

middle,  and,  in  a  posture  of  profound  supplication, 
says  two  prayers  preparatory  to  reading-  the  Gospel 
of  the  day. 

C.  Be  so  kind  as  to  translate  and  explain  these 
prayers. 

P.  The  first  is  called  the  "  Munda  cor  meum/' 
and  is  as  follows  :  "  Almighty  God,  who  didst  with 
a  burning*  coal  purify  the  lips  of  the  Prophet  Isaiah ; 
cleanse  also  my  heart  and  my  lips,  and  of  Thy  mer- 
ciful kindness  vouchsafe  to  purify  me,  that  I  may 
worthily  announce  Thy  holy  Gospel,  througli  Christ 
our  Lord.  Amen.''  The  allusion  in  this  beautiful 
prayerts  to  Isaiah  vi.  ^^1  \  "  And  one  of  the  sera- 
phim flew  to  me,  and  in  his  hand  was  a  live  coal 
which  he  liad  taken  with  the  tong*s  off  the  altar. 
And  he  touched  my  mouth,  and  said,  Behold,  this 
hath  touched  thy  lips,  and  thy  iniquities  shall  be 
taken  away,  and  thy  sin  shall  be  cleansed." 

The  second  prayer  is  as  follows  :  '^  May  the  Lord 
be  in  my  heart  and  on  my  lips,  that  I  may  worthily 
and  competently  announce  His  Gospel." 

After  saying'  these  prayers  in  secret,  the  priest 
moves  to  the  Gospel  side  of  the  altar ;  and  having- 
said  ''  Dominus  vobiscum,"  and  received  the  answer, 
proceeds  to  announce  the  title  of  the  Gospel,  at  the 
same  time  sig-ning-  the  first  words  of  the  Gospel,  and 
afterwards  his  own  forehead,  lips,  and  breast,  with 
the  sig-n  of  the  Cross. 

The  Gospel  consists  of  a  portion  of  the  writings 
of  one  of  the  holy  Evangelists  suitable  to  the  day  or 
season.  On  days  commemorative  of  any  event  in 
our  Lord's  life,  or  in  that  of  the  Blessed  Virgin,  the 
Gospel  usually  contains  the  narrative  of  such  event; 
on  the  Sundays  it  relates  to  some  circumstance  in  our 
Lord's  ministry ;  on  days  sacred  to  the  memory  of 
Saints,  it  is  ordinarily  taken  from  the  common  Office 
of  the  Saints. 


THE  CREED.  27 

The  Gospel  ended,  the  minister  answer^,  ^^  Laiis 
Tibi,  Christe/'  ''  Praise  be  to  Thee,  0  Christ )'  and 
the  priest  kisses  the  sacred  text,  saving-  at  tlie  same 
time  the  words,  "Per  evang'elica  dicta  deleantur 
nostra  delicta,"  "  By  the  evangelical  words  may  our 
sins  be  blotted  out." 

C.  Is  not  this  to  attribute  to  the  words  an  expia- 
tory virtue? 

jP.  Some  understand  the  prayer  to  mean  only, 
"  May  the  words  of  the  Holy  Gospel  take  such  hold 
of  our  minds  as  to  work  in  them  the  dispositions  ne- 
cessary to  the  remission  of  our  sins."  But  I  prefer 
to  regard  it  as  implyinj^  that  the  words  themselves 
carry  with  them  something"  of  sacramental  power,  as 
being-  the  words  of  the  Holy  Ghost. 

C.  Why  does  the  priest  kiss  the  sacred  text  ? 

P.  In  token  of  his  love  and  veneration  for  the 
blessed  gift  of  the  Gospel. 

Here  follows  the  exi)lanation  of  vhe  Gospel,  where 
one  is  given ;  and  thus  ends  whr.t  was  anciently  called 
"  the  Mass  of  the  Catechumens."  We  now  approach 
that  portion  of  the  Liturgy  which  has  always  been 
reg'arded  as  appropriate  more  peculiarly  to  the  Faith- 
ful ;  and  it  begins,  as  is  suitable,  with  the  Creed. 

THE  CREED. 

C.  What  follows  the  Gospel  in  the  Mass  ? 

P.  On  all  Sundays  in  the  year,  on  all  feasts  of 
our  Lord  and  of  the  Blessed  Virgin,  the  Apostles, 
the  Doctors  of  the  Church,  and  on  some  other  occa- 
sions, it  is  followed  by  the  Creed  sometimes  called 
the  Nicene,  from  the  g-i-eater  portion  liaving*  been 
drawn  up  at  the  Council  of  INica^a  ng-ainst  Arius, 
1)nt  moi-e  properly  styled  the  Constantinopolitan,  hav- 
ing been  fiuthor  ratified  at  the  First  Council  of  Con- 
stantinople, with  the  addition  of  its  latter  portion  thee 
framed  aj^inst  the  heresy  of  Macedouius. 


28      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  Is  there  a  special  propriety  \\\  the  Creed  fol 
lowing'  the  Gospel  ? 

P.  There  is ;  since  it  embodies^  in  the  languagt- 
of  the  Church,  tlie  great  doctrines  of  Divine  revela- 
tion, especially  that  of  the  Holy  Trinity.  Again,  it 
is  a  suitable  introduction  to  the  Sacrifice ;  as  it  is  a 
confession  of  faith  in  our  Divine  Redeemer,  who  is 
both  Priest  and  Victim. 

C.  Why  does  the  priest  kneel  at  the  words  ^^Et 
incarnatus  est"  ? 

P.  In  adoration  of  our  Lord's  blessed  Humanity, 
and  in  profound  acknowledgment  of  His  unspeakable 
condescension  in  taking  our  flesh  upon  Him. 


PART  II. 

dTrom  tl;e  ^fferton)  to  tj^c  Communion. 


CHAPTER  I. 

THE  OFFERTORY  AND  OBLATION. 

P.  We  are  now  to  enter  upon  the  more  solemn 
part  of  the  great  Eucharistic  Office ;  let  me  bespeak 
your  reverent  and  devout  attention. 

After  the  Creed,  or,  on  days  when  it  is  not  said, 
at  the  close  of  the  Gospel,  the  priest  addresses  the 
people  in  the  w^ords  "Dominus  vobiscum."  After 
receiving  the  answer,  he  turns  round  to  the  altar, 
and,  with  hands  joined,  reads  the  sentence  called  the 
Offertory,  prefacing  it  by  the  invitation,  "  Oremus," 
"  Let  us  pray."  The  Offertory  is  usually  taken  from 
the  Psalms,  and,  like  the  Introit,  bears  upon  the  sub- 
ject of  the  day.    After  reading  it,  the  priest  removes 


THE  OFFERTORY"  AND  OBLATION.  29 

the  chalice  to  one  side,  arrang-es  the  corporal,*  and 
taking'  into  his  hands  the  paten,  with  the  hiead  of 
the  Sacrifice  resting*  upon  it,  elevates  it  as  hig-li  as 
his  breast.  Then,  iirst  raising*  his  e^^es  to  the  cruci- 
fix, and  afterwards  fixinj^  them  on  the  bread,  he  re- 
cites secretly  the  prayer  of  oblation:  "  Accept,  Holy 
Father,  Almighty  Eternal  God,  this  i:nlmaculate 
Host,  which  I,  Thy  unworthy  servant,  offer  Thee, 

MY  LIVING  AND  TRUE  GOD,  FOR  MY  INTsTJMERABLE  SINS, 
OFFENCES,  AND  NEGLIGENCES,  AND  FOR  ALL  NOW  PRE- 
SENT ;  MOREOVER,  FOR  ALL  THE  FAITHFUL,  LIVING  AND 
DEAD,  THAT  IT  MAY  BE  PROFITABLE  FOR  MY  OWN  AND 
FOR  THEIR    SALVATION,  UNTO  LIFE  ETERNAL.      A.MEN." 

The  priest  then  lowers  the  paten  with  the  bread  to 
within  a  short  distance  of  the  altar,  makes  with  it 
the  sign  of  the  Cross,  and,  depositing-  the  sacred 
bread  before  him  on  the  corporal,  places  the  paten 
partially  under  the  corporal  on  his  rig'ht. 

C.  Why  is  the  term  "  Immaculate  Host"  (or 
Victim)  applied  to  the  material  of  the  Sacrifice  be- 
fore consecration? 

P.  Your  question  is  a  very  apt  one.  The  term 
can  only  be  employed  by  anticipation.  Althoug-h 
the  subject  of  the  oblation  is  as  yet  bread  and  wine 
only,  yet  the  priest  herein  offers  the  whole  substance 
and  future  action  of  the  Mass. 

C.  Why  does  the  priest  make  the  sign  of  the 
Cross  before  depositing*  the  holy  bread  on  the  altar.' 

P.  To  sig-nify  that  the  oblation  has  its  effect  from 
the  Cross  and  Passion  of  our  Redeemer. 

C.  What  is  represented  by  the  sacred  Host  lying- 
on  the  corporal  ? 

F,  The  mecik  submission  of  our  Blessed  Lord  to 
the  will  of  His  Eternal  Fatlier  in  the  Garden  of  Getii- 
semani.  "  He  fell  upon  His  face,"  as  wo  read  in  St. 
Matthew  xxvi.  30. 

*  See  page  9. 


S3       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

^'J.  Proceed,  sir,  if  you  please,  with  your  account 
of  t'io  Oblation. 

P.  The  priest,  having-  completed  the  oblation  of 
the  bread,  takes  the  chalice  to  the  Epistle  side  of  the 
altar,  and,  after  wiping  it  carefully,  pours  into  it  a 
small  quantity  of  wine  from  a  cruet,  which  he  re- 
ceives from  the  hands  of  the  server,  who  first  kisses 
it  (as  prescribed  in  the  rubrics  of  the  Missal),  in  token 
of  reverence  to  the  priest  and  devotion  to  the  service 
of  tiie  altar.  The  priest  afterwards  receives  the  cruet 
of  water,  previously  making  over  it  the  sign  of  the 
Cross  as  an  act  of  blessing,  and  then,  as  he  pours 
some  drops  from  it  into  the  chalice,  says  the  follow- 
ing prayer :  "  0  God,  who  didst  wonderfully  form 

THE  SUBSTANCE  OF  HUMAN  NATURE,  AND  YET  MORE 
WONDERFULLY  EEGENERATE  IT;  GRANT  US,  BY  THE  MYS- 
TERY  OF   THIS  WATER  AND  WINE,  TO   BE   UNITED  WITH 

His  Divinity,  who  deigned  to  become  partaker  of 
OUR  Humanity,  Thy  Son  Jesus  Christ  oue  Lord, 
who  liveth  and  eeigneth  with  Thee  in  the  unity 
of  the  Holy  Ghost,  God  for  ever  and  ever.  Amen." 
While  in  the  act  of  saying*  this  prayer,  the  priest 
wipes  the  inside  of  the  chalice  with  the  mundatory* 
down  to  the  surface  of  the  wine,  and  then  places  it  near 
the  middle  of  the  altnr,  to  which  he  himself  moves ; 
and,  having  covered  the  still  exposed  portion  of  the 
paten  with  the  folded  mundatory,  proceeds  to  make 
the  oblation  of  the  chalice. 

0.  Why  is  the  priest  required  to  be  so  careful  in 
wi})ing  off  any  drops  of  wine  which  may  have  ad- 
hered to  the  inside  of  the  chalice  if 

jP.  For  a  theological  reason.  It  is  not  certain 
among  divines  whether  these  di-ops,  separated  from 
the  main  body  of  the  wine,  might  not  partake  in  the 
effects  of  the  conseci-ation.  According  to  the  opinion 
in  the  affirmative,  if  care  were  not  previously  taker 
*  See  page  10. 


THE  OFFERTORY  AND  OBLATION.  31 

to  remove  them,  portions  of  the  sacred  Blood  of  our 
Lord  rnig-ht  remain  in  the  chalice  after  tlie  abkition,* 
f^nd  thus  be  exposed  to  the  dang-er  of  irreverence. 
To  obviate  this  risk,  and  to  ensure  the  ])riest  ag-ainst 
all  scruples  on  the  point,  the  rubric  directs  that  the 
interior  of  the  chalice  shall  be  cleared  of  all  detached 
portions  of  the  vvine. 

C.  Is  the  addition  of  a  small  quantity"  of  water 
to  the  wine  essential  to  the  Sacrament  i!* 

P.  No  ;  the  Sacrament  is  valid  if  wine  alone  be 
used  ;  but  the  addition  of  water  is  binding-  upon  the 
priest,  under  pain  of  mortal  sin. 

C.  Why  is  woter  added  ? 

P.  It  is  added  by  order  of  the  Churcli  on  the 
strength  of  a  most  ancient,  and,  as  is  generally  sup- 
posad,  apostolical  tradition.  The  practice  is  men- 
tioned by  some  of  the  earliest  Fathers  of  the  Church, 
especially  by  St.  Justin  nnd  St.  Cyril  of  Alexandria. 
It  is  noticed  by  the  3d  Council  of  Cnrthag'e.  Bing-- 
ham,  the  ecclesiastical  antiquaiy,  not  himself  a  Ca- 
tholic, acknowledg'es  and  testifies  to  its  g-i"eat  anti- 
quity, as  do  also  other  writers  of  the  Protestant  reli- 
gion. 

C^  What  is  the  renson  of  the  practice  ? 

P.  It  refers  to  the  issue  of  "  blood  and  water" 
from  the  side  of  our  Divine  Redei^mer  after  His  deatli. 
It  is  likewise  symbolical  of  the  Incarnation  :  the 
wine,  as  the  more  precious  element,  representing  His 
Divinity ;  the  water,  as  the  inferior,  His  sacred  Hu- 
manity. This  will  be  evident  from  the  i)rayer  used 
during-  its  infusion,  of  which  a  translation  has  been 
given  above. 

There  may  also  bo  a  reference  to  tlie  two  princi- 
pal Sacraments  of  Baptism  and  the  Holy  Eucharist, 
whereof  the  first  is  necessary  as  a  preliminary  to  the 
second. 

•  This  term  will  be  explained  in  the  sequel. 


32       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  Why  does  the  priest  bless  the  water,  and  not 
the  wine  ? 

P.  Because  the  wine  is  about  to  receive  consecra- 
tion, but  not  the  water,  which  is  lost  in  the  substance 
of  the  wine,  and  requires  a  previous  sanctification  by 
the  blessing-  of  the  priest  on  account  of  being-  set 
apart  to  so  sacred  a  purpose. 

C,  Why  does  the  priest  put  so  little  water  into 
the  chalice  'i 

P.  In  order  that  the  substance  of  the  wine  may 
not  be  impaired  by  the  addition  of  the  water,  but 
rather  the  water  immediately  taken  up  into  the  sub- 
stance of  the  wine. 

C,  What  follows  next  in  the  ceremonies  ? 

P.  The  priest,  having*  now  moved  to  the  middle 
of  the  altar,  takes  the  chalice  by  the  knot  with  one 
hand,  and  with  the  other  supporting*  the  foot,  holds 
it  about  the  heig-ht  of  his  eyes,  and,  looking*  up  to 
the  Crucifix,  pronounces  the  prayer  of  oblation,  which 
is  as  follows  :  "  We  offer  Thee,  0  Lord,  the  Cha- 
lice OF  Salvation,  BESEEcinNG  Thy  clemency  that 
IN  the  sight  OF  Thy  Divine  Majesty  it  may  as- 
cend WITH  the  ODOUR  OF  SWEETNESS  FOR  OUR  SALVA- 
tion, and  for  the  salvation  of  the  whole  world. 
Amen." 

C.  Why  does  the  prayer  nm  thus :  "  We  offer"  ? 

P.  Because,  at  solemn  Mass,  the  assisting*  dea- 
con joins  with  the  priest  in  the  oblation  of  the  Cha- 
lice. 

C.  But  why  is  the  same  form  used  at  Low  Mass? 

P.  The  Church  has  but  one  Liturgy;  and  its 
iorm  presumes  that  more  solemn  celebration  which 
is  most  according*  to  her  intentions.  Low  Mass  dif- 
fers from  High  Mass  in  the  way  of  omissmis  alone. 

O.  Is  not  the  phrase  "Chalice  of  Salvation" 
found  in  Holy  Scripture? 

P.  Yes; "in  the  115th  Psalm. 


THE  LAVABO.  o3 

C,  When  the  priest  has  offered  the  cliaHce,  what 
follows  ? 

p.  He  lowers  it,  as  he  did  the  paten,  to  within  a 
short  distance  of  the  altar,  and  then  makes  with  it 
the  sig-n  of  the  Cross  over  the  part  of  the  corporal  on 
which  he  places  it.  Then,  covering-  it  with  the  pall,* 
he  leaves  it  on  the  altar,  and  says,  with  head  inclined, 
and  hands  joined  and  resting*  on  the  edg-e  of  the  altar, 
the  following"  humble  prayer,  founded  on  Dan.  iii.  39: 

"  Ix  THE  Srir.IT  OF  HUAULlTr,  AND  IN  A  CONTRITE 
lEEART,  GRANT  US,  0  LORD,  TO  BE  RECEIVED  BY  TlIEE  ; 
AND  LET  THIS  OUR  SACRIFICE  BE  SO  MADE  IN  TlIY  SIGHT 
THAT    IT    MAY    PLEASE    ThEE,    0    LORD    GOD."       The 

priest  next  invokes  thegTace  of  God  the  Holy  Ghost, 
to  bless  the  Sacrifice.  liaisinj*',  and  then  immedi- 
ately lowering",  his  hands,  he  says  :  "  Come,  0  Sanc- 
TiFiER,  Almighty,  Eternal  God,  and  bless  ^  this 
Sacrifice,  prepared  to  Thy  Holy  Name."  At  the 
same  time  he  blesses  the  Offering-,  making"  the  sign 
of  the  Cross  over  the  paten  and  the  chalice. 

THE  lava  BO. 

C.  I  observe,  that  at  this  period  in  the  Mass,  the 
priest  moves  to  the  Epistle  side  of  the  altar;  for  what 
purpose  ? 

P.  He  moves  to  the  side,  in  order  to  wash  the 
tips  of  his  fingers  in  a  small  vessel  prepared  for  th*^ 
purpose.  While  the  server  is  pouring*  water  on  then* 
the  ])riest  says  a  portion  of  the  25th  Psalm. 

C.  What  is  the  meaning*  of  this  action  I 

1\  The  priest  washes  the  thumb  and  forefinger 
(I'  eiich  hand,  wliich,  at  liis  ordination,  were  conse- 
crated for  tlie  offering  of  the  Adorable  Sacrifice,  lest, 
in  the  previous  part  of  the  ceremonies,  any  crumb  of 
the  sacred  bread,  or  other  matter,  may  luive  adhered 
to  them.  The  symbolical  use  of  this  action  is  to  re 
•  See  page  10. 
D 


34  ORDER  AND  CEREMONIAL  OF  THE  SL\SS. 

mind  him  incessantly  of  the  purity  required  in  tliose 
who  come  before  G  od  at  His  altar.  The  ends  of  the 
fingers,  and  not  the  hands,  are  washed,  to  express 
that  the  priest  should  be  "  clean  wholly."  (See  St. 
John  xiv.  10.) 

C.  Is  this  practice  of  great  antiquity  ? 

P.  It  is  an  apostolical  tradition,  originating  in 
the  custom  of  the  Jews,  who  frequently  washed  theii* 
hands  at  the  time  of  their  sacrifices.  It  is  noticed 
by  St.  Clement,  St.  Cyril,  and  others. 

C,  Will  you  be  pleased,  sir,  to  explain  the  Psalm 
^'  Lavabo,"  recited  by  the  priest  while  in  the  act  of 
washing  and  drying  his  fingers? 

P.  It  is  the  latter  portion  of  the  25th  Psalm, 
and  is  found  in  the  Liturgy  of  St.  Peter.  It  is  sin- 
gularly appropriate  both  to  the  act  of  washing  and 
to  the  purity  which  that  act  denotes.  "I  will  wash 
my  hands  among  the  innocent,  and  will  compass  Thy 
altar,  0  Lord,  that  I  may  hear  the  voice  of  Thy 
praise,  and  tell  of  all  Thy  wondrous  works.  I  have 
loved,  0  Lord,  the  beauty  of  Thy  House,  and  the 
place  where  Thy  glory  dwelleth.  Destroy  not,  0 
God,  my  soul  with  the  wicked,  nor  my  life  with 
bloodthirsty  m.en ;  in  whose  hands  are  iniquities  ; 
their  right  hand  is  full  of  gifts.  But  as  for  me,  I 
have  walked  in  my  innocence  j  redeem  me,  and  have 
mercy  on  me.  My  foot  hath  stood  in  the  direct  way  ; 
in  the  churches  I  v/ill  bless  Thee,  0  Lord." 

C.  How  do  you  understand  those  passages:  ^^] 
have  washed  my  hands  among  the  innocent."  ^^  As 
for  me,  I  have  walked  in  my  innocence,"  &q.  How 
can  a  sinner  use  such  languag'e  of  himself  ? 

P.  Certainly  the  priest  does  not  hereby  den\' 
that  he  is  a  sinner.  For  ho  adds,  "  redeem  me,  and 
have  mercy  on  me."  But  there  is  a  true,  though 
assuredl}^  not  a  boastful  sense,  in  which  every  priest 
can  say    '^  I  have  walked  in  my  innocence."     His 


THE  OBLATION  CONTINUED.  35 

state  is  a  state  of  innocence ;  secured  by  its  oblig-a- 
tions  ag-ainstmany  of  the  worst  forms  of  evil.  From 
the  time  of  his  entering"  on  tliat  state,  which  is  usually 
long"  before  he  becomes  a  priest,  he  may  say,  ^'  My 
foot  hath  stood  in  the  direct  way."  And  because 
he  speaks,  not  as  an  individual,  but  in  the  name  of 
his  order,  he  may  recount  its  privileg-e  of  sanctity 
without  any  breach  of  personal  humility. 

C.  Thank  you,  sir.  I  now  see  that  there  is  a 
peculiar  beauty  in  the  priest  thus  reminding*  him- 
self, in  words  not  his  own,  but  of  the  Holy  Spirit,  of 
the  innocence  which  belong-s  to  his  state. 

P.  You  have  precisely  hit  the  point;  and  you 
will  see,  on  reflection,  that  so  far  from  such  lang'ung-e 
endangering"  personal  humility,  the  lig-ht  which  it 
throws  upon  the  character  of  the  priestly  state  is, 
of  all  thing-s,  the  most  apt  to  fill  the  individual  priest 
with  a  humbling  sense  of  his  own  unworthiness,  and 
amazement  at  the  goodness  of  God  in  calling-  such  a 
one  hito  Ilis  confidence,  and  suffering' him  to  ai)proach 
Him  in  these  adorable  mysteries. 

THE  OBLATION  CONTINUED. 

C.  What  follows  upon  the  priest's  return  to  the 
middle  of  the  altar  ? 

P.  Having"  now  exercised  himself  in  fresh  acts 
and  desires  of  purity,  he  proceeds  in  the  oblation  with 
incrt'asod  conhdence.  Placing"  his  hands  on  the  altar, 
as  if  offering-  all  his  powers  in  the  work  in  which  he 
is  engaged,  he  calls  upon  the  whole  Blessed  'J'rinity 
to  receive  the  oblation.  The  y)rayer  is  as  follows: 
"  Reckive,  0  Holy  Tiiinity,  this"  oiiLATioN  which 
WE  MAKE  Thee  in  memory  of  the  Passion,  Resuk- 

RECTION,  AND  AsCENSION  OF  OUR  LoRD  JeSUS  CiIRIST, 
IN  THE  HONOUR   OF   BlESSED  MaRY  EVER  VlRCJlN,  OF 

Blessed  St.  John  the  Baptist,  and  of  the  holy 
Apostles  St.  Peter  and  St.  Paul,  of  tiu:se  and  of 


56      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

ALL  THE  Saints,  that  it  may  be  profitable  to  their 

HONOUR  AND  OUR  SALVATION  ;  THAT  THEY  WHOSE  ME- 
MORY WE  KEEP  ON  EARTH  MAY  VOUCHSAFE  TO  PRAY  FOR 
US  IN  HEAVEN,  THROUGH  THE  SAME  ChRIST  OUR  LoRD. 

Amen." 

C.  Is  this  a  new  oblation^  or  a  continuation  of 
the  former 't 

P.  It  is  most  probably  the  latter ;  the  washing' 
of  the  flnf>-ers  being*  an  incidental  ceremony  ;  after 
which  the  piiest  returns  to  the  act  of  oblation  with 
additional  fervour. 

C.  Why  ore  the  Passion,  Eesurrection,  and  As- 
cension of  our  Lord  here  commemorated  ? 

P.  In  the  beg'inning"  of  the  Mass,  called  the  Mass 
of  the  Catechumens,  His  Advent,  Nativity,  and 
Teaching-  are  represented-  His  Advent  in  the  In- 
troit,  His  Nativity  in  the  Gloria  in  excelsis.  His 
Teaching  in  the  Gospel.  But  in  the  Sacrifice,  which 
is  the  Mass  of  the  Faithful,  the  great  essential  mys- 
teries of  our  salvation  are  expressed,  and  of  this  we 
are  reminded  in  the  oblation  })reparatory  to  it.  We 
now  come  to 

the  ^^  ORATE  FRATRES"  AND  SECRET  PRAYERS. 

C.  What  is  the  "  Orate  Fratres  "? 

P.  '^  Orate  Fratres"  are  the  first  two  words  of  an 
address  which,  at  this  part  of  the  Mass,  the  priest 
makes  to  the  faithful  present,  and  they  signify, 
"  PRAY,  brethren."  The  whole  prayer  is  as  fol- 
lows :   "  Pray,  brethren,  that  my  sacrifice  and 

YOURS     MAY    be     ACCEPTABLE     TO    GoD    THE    FaTHER 

Almighty."  Of  this  prayer  the  iirst  tAvo  words 
only  are  said  aloud  towards  the  people,  the  rest  in 
secret  towards  the  altar.  Thus  the  priest,  distrust- 
ing' his  own  merits,  and  knowing'  himself  to  be  com- 
passed with  infirmities,  invites  those  present  to  join 
their  prayers  with  his  own,  to  the  end  the  Sacrifice 


THE  PREFACE.  37 

he  is  to  offer  for  himself,  and  for  them,  may  be  well- 
pleasing-  in  the  sight  of  their  common  Father. 

C.  I  observe  that  the  priest  speaks  of  the  Sacri- 
fice as,  in  some  sense,  the  act  of  the  people  as  well  as 
his  own. 

P.  He  does  so.  As  we  proceed,  you  will  see 
that  the  Church  reg-ards  the  faithful  present  as,  in 
some  sort,  joint  offerers  with  the  priest.  There  is  a 
sing-ular  beauty  in  the  priest  reminding*  the  people  of 
their  common  interest  in  the  Sacrifice,  while  he  is 
asking"  for  their  prayers. 

U,  Do  the  people  respond  to  this  appeal  of  the 
priest  ? 

P.  They  do  so,  throug-h  the  minister;  and  should 
themselves  either  employ  the  same  words,  or  at  least 
join  in  their  sentiment. 

The  answer  is  as  follows:  "May  our  Lord  re- 
ceive Tins  SACRIFICE  FROM  THY  HANDS,  TO  THE 
PRAISE  AND  GLORY  OF  HiS  NaME,  TO  OUR  PROFIT, 
AND   TO  THAT  OF   ALL  HiS   HOLY  ChURCH."      To   this 

prayer  the  priest  answers,  in  a  low  voice,  A:sien. 
lie  then  reads  out  of  the  Missal  tlie  pi-ayer,  or 
prayers,  called  Secret,  corresponding*  in  num])er  and 
in  subject  with  the  collects  said  in  the  earlier  part 
of  Mass,  and  always  bearing*  upon  tlie  oblation. 
C.  Why  are  these  prayers  read  in  secret '( 
P.  The  priest,  having*  invited  tlie  hearers  to  pray, 
leaves  them  in  that  occupation,  while  he,  with  Anna, 
the  mother  of  Samuel,  s[)eaks  to  God  in  his  heai*t, 
and  only  moves  his  lips.*     Wi!  now  conK*  to 

THE   i  ». 

(7.  What  is  tlie  Preface  / 

P,  The  prioi^t  and  peoj)lc  being*  now  duly  pre- 
piu'ed  for  the  Sacrifice*,  proceed  to  the  sacred  Action, 

•  Sue  1  Kings  i. 


38  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

and  first  join  their  hearts  and  voices  in  a  song-  of 
praise  and  thanksgiving-. 

G,  Whence  comes  the  use  of  a  Preface  in  the 
Mass  ? 

P.  From  the  time  of  the  Apostles.  It  is  found 
in  St.  Clement,  almost  in  the  verj  words  now  used, 
and  in  all  the  ancient  Liturgies. 

C.  How  many  different  Prefaces  are  used  in  the 
Mass? 

jP.  In  all  eleven.  Their  g-eneral  pui'port  is  the 
same,  but  they  vary,  in  words,  according  to  the  sub- 
ject of  the  season. 

C.  What,  then,  is  their  g*eneral  purport  ? 

P.  To  give  praise  to  God  for  His  mercies  in  the 
redemption  of  mankind ;  to  call  upon  the  Angels  to 
assist  at  our  great  Sacrifice ;  and  put  ourselves  into 
communion  with  them  in  the  songs  of  love  and  ador- 
ation which  they  continually  present  at  the  Throne 
of  God. 

C.  Mention,  sir,  if  you  please,  the  several  Pre- 
faces. 

P.  They  are  as  follows:  for  the  Nativity,  the 
Epiphany,  Lent,  Passion- tide,  Easter,  Ascension, 
Whit-Sunday,  Trinity ;  for  the  Blessed  Virgin,  the 
Apostles,  and  a  common  Preface  for  days  to  which 
no  other  is  appropriated. 

C.  Are  the  several  Prefaces  used  only  at  the 
times  to  which  they  properly  belong  ? 

P.  Not  altogether  so.  That  for  the  Nativity  is 
used  not  only  dm-ing  the  Octave  of  Christmas,  but 
on  the  Feasts  of  the  Most  Holy  Name  of  Jesus, 
of  the  Purification,  of  Corpus  Christi,  and  of  the 
Transfiguration.  That  "of  the  Cross,"  proper  to 
Passion-tide,  is  used  also  on  the  Feasts  of  the  In- 
vention and  Exaltation  of  the  Holy  Cross,  on  the 
Festivals  relative  to  the  Passion  of  our  Blessed 
Lord  whi(ih  fall  upon  the  Fridays  in  Lent,  and  on 


THE  PREFACE.  39 

that  of  the  Sacred  Heart ;  that  for  Trinity  Sunday 
is  used  on  all  Sundays  in  the  year  which  have  no 
Preface  of  their  own,  and  that  for  the  Apostles  on  the 
Feasts  of  St.  Peter's  Chair  at  Home  and  at  Antioch. 

C,  What  is  the  meaning-  of  "  Per  omnia  s^cula 
s.^culorum/'  with  which  the  Preface  aj)pears  to 
open? 

P.  These  are  the  concluding-  words  of  the  Inst 
Secret  Prayer,  and  signify  ^^  I'oR  ever  and  evpzr," 
or  ^'  World  without  end."  The  priest,  having-  con- 
cluded the  Secret  all  hut  these  last  words,  lays  hi? 
hands  upon  the  altar  and  says  them  aloud,  as  if  to 
certily  to  the  faithful  present  that  he  has  heen  join- 
ing- tliem  in  ])rayer,  agreeahly  to  his  invitation  and 
their  response,  for  the  acceptance  of  the  Sacrifice. 
They  respond  to  them,  Amtn,  as  if  accepting-  and 
reciprocating-  his  assurance.  The  priest  then,  without 
turning'  round,  pi'oceeds,  "  Our  Loiti)  be  with  you ;" 
as  if  to  console  them  in  return  for  their  assi.tnnce.  to 
encourng-e  them  in  their  pious  intentions,  and  to  pre- 
])nre  them  for  the  solemn  action  ahout  to  take  })lace, 
To  this  salutation  the  people  respond  as  usual. 

C,  Hitherto  the  priest,  since  he  went  up  to  the 
altar,  has  always  turned  towards  the  people  when 
addressing-  these  words  to  them.  Why  does  he  now 
say  the  words  towards  the  altar? 

P.  The  Preface  is  the  introduction  to  the  sacred 
Canon,  or  Action,  of  the  Sacrifice,  the  most  solemn 
part  of  the  whole  Mass ;  and  now  that  the  priest  has 
niic(;  entered  upon  it,  he  turns  no  more  to  the  peoj)le 
11  it  is  concluded,  hut  remains  in  tlie  most  intimate 
ommunion  with  Almighty  God,  and  with  the  whole 
host  of  heaven. 

6'.  There  seems  an  exti-nordinnry  henuty  and  fit- 
ness in  this  provision.  Proceed,  sir,  if  you  ]»leme, 
witli  the  otjjer  verses  and  responses  introductory  to 
th^  Preface. 


40  ORDER  AND  CERE3iI0NIAL  OF  THE  MASS. 

P»  The  priest  next,  raising  liis  liands  from  the 
altar,  and  thus  suiting-  the  action  to  the  words,  ad- 
dresses the  people  with  the  invitation,  "Lift  up  Youii 
HEARTS ;"  as  if  saying',  "  Let  us  now  withdraw  en- 
tirely from  earth,  and  put  ourselves  into  communion 
with  t)ie  Ang'els  in  heaven,  that  we  may  worthily 
]:)repare  for  the  coming  of  our  Lord,  both  God  and 
Man."  To  this  invitation  the  people  respond  in,  the 
pe;i*son  of  the  minister,  "  We  have  them  with  our 
Lord  ;''  that  is,  "  Our  hearts  are  already  lifted  up, 
and  with  our  Lord."  The  priest  then  proceeds,  "Let 
us  GIVE  THANKS  UNTO  OUR  LoRD  GoD ;"  ^a  tribute 
which  is  due  to  Him  whom  we  acknowledge  to  be 
such  by  lifting  up  our  hearts  to  Him.  Let  us  there- 
fore thank  Him  for  all  His  benefits,  and  especially  for 
the  Eucliaristic  Sacrifice.'  To  this  the  clerk  answers 
in  the  name  of  the  people,  "  It  is  meet  and  just  ;" 
"meet"  in  respect  of  His  manifold  benefits,  and 
"just"  on  our  parts  who  so  largely  enjoy  them. 

C.  Does  not  the  priest  accompany  the  latter 
words  by  a  fresh  action  ? 

P.  He  does  so.  His  hands  wdiicli  were  raised  at 
the  "  Sursum  corda,"  he  now  joins,  at  the  same  time 
inclining  his  head  in  lowly  reverence  at  the  remem- 
brance of  the  Divine  mercies. 

C.  How  does  the  priest  go  on,  after  the  clerk  has 
answered,  "It  is  meet  and  just"? 

P.  He  then  begins  the  Preface  itself,  by  echoing, 
as  it  were,  the  pious  sentiment  of  the  response,  and 
repeating  ft  with  increased  force,  "  It  is  verily  meet 
AND  JUST,  RIGHT  AND  SALUTARY."  "  Eight  and  Salu- 
tary," no  less  than  "  meet  and  just."  "  Meet"  for 
Him  who  claims  our  homage,  "just"  in  us  who  be- 
stow it ;  "  right"  on  both  these  and  on  all  other 
accounts ;  "  salutary,"  for  it  conduces  to  our  salva- 
tion,   "  THAT  we   should   ALWAYS  AND  EVERY  WHERE 

GIVE  THANKS  TO  TiiEE."     For  the  holv  Psalmist  bids 


THE  PIIEFACE.  41 

US  to  "bless  our  Lord  in  every  plnc-e  oflTis  domi- 
nion ;'*  niid  agiiin  lie  snys,  '^  I  will  bless  the  Lord  at 
all  times,  Plis  praise  shall  be  always  in  my  moiitli."t 
In  these  words  of  the  Preface  there  appears  to  be  i\u 
allusion  to  the  Divine  Sacrifice,  daily  oiiered  up,  all 
iliroughout  the  world,  to  the  praise  and  honour  of 
God. 

"  Holy  Lord,  Almighty  Father,  Eternal  God, 
THROUGH  Christ  our  Lord."  ^  For  IIim  we  have 
for  our  Advocate  with  tlie  Father,t  and  by  Him  we 
have  access  through  faith  into  this  grace,  wherein 
we  stand  and  glory .'§ 

"  By  whom  the  Angels  praise  thy  Majesty, 
THE  Dominations  alore,||  the  Powers  do  hold  in 
AWE,  the  Heavens  and  the  Virtues  of  Heaven 
and  the  blessed  Seraphim  do  celebrate  with 
united  joy." 

Here  four  different  emotions  or  actions  are  as- 
cribed to  the  Angels,  in  which  wc  are  to  imitate 
them ;  viz.  pi-aise,  adoration,  awe,  and  J03'.  The 
priest  next  prays  in  the  name  of  the  faithful  as  well 
as  of  himself,  "  In  union  with  whom  we  beseech 
Thee  that  Thou  wouldest  command  our  voices 

ALSO  to  be   admitted,  WITH    SUPPLIANT    CONFESSION, 

SAYING."  Here  the  Church  ])rays  that  our  voices 
may  be  joined  with  those  of  the  holy  Angels,  who 
are  actually  then  assisting  at  the  great  Sacrifice,  and 
preparing  to  commend  it  to  the  acceptance  of  ti>e 
Eternal  Father. 

C.  You  said,  sir,  that  there  are  several  Prefaces . 
do  they  differ  in  form  from  that  you  Ijave  cited  ? 

J\  I  have  given  you  the  conmion  or  ordinary 
one,  which  is  actually  used  on  all  days  lor  which  no 
special  Preface  is  appointed,  and  which  forms  al>o 
the  standard  of  all.     The  vorintions  relate,  princi- 

♦  Ps.  ciii.  22.  +  lb.  xxxiii.  1.  t  1  John  ii.  I. 

i  Uom.  Y.  2.  Ii  Fs.  xcvi.  7 ;  2  £&d.  i.\.  6. 


42  ORDER  \:;d  ceremonial  of  the  mass. 

pnllj,  to  the  su])jects  of  the  different  festivals  on 
which  they  are  introduced. 

C.  What  is  a  double  festival  ? 

P.  One  of  hig'her,  thoug-h  not  the  hig:hest,  dig- 
nity. The  order  of  precedence  in  holy  days  is  as 
foliov/s:  1.  Double  of  the  first  class ;  2.  Double  of 
the  second  class;  3.  Greater  double j  4.  Double; 
5.  Semi-double;  6.  Simple. 

C.  How  is  the  Mass  of  the  day  affected  by  these 
distmctions  ? 

P.  On  doubles  there  is  but  one  Collect,  except 
when  some  Saint,  or  Octave,  is  commemorated ;  on 
semi-doubles  there  are  three ;  and  on  inferior  festi- 
vals, five,  or  even  seven,  may  be  said,  at  the  option 
of  the  priest. 

0.  I  am*  so  much  struck  with  the  Prefice  you 
have  quoted,  that  I  should  be  glad,  if  you  please,  to 
know  some  of  the  variations  according-  to  season. 

P.  Your  devotion,  I  am  sure,  will  be  promoted  by 
knowing'  them ;  they  will  show  you  how  the  Chiu'ch 
hring-s  out  her  high  doctrine  in  a  devotional  shape. 
TJius,  at  Christmas,  she  introduces  into  the  Preface, 
after  the  words  "  Almighty  Father,  Eternal  God," 
the  following  appropriate  address :    "  Becausj:,  by 

THE  MYSTERY  OF  THE  InCAEXATE  WoED  A  NEW  EF- 
FULGENCE OF  TptY  brightness  hath  SHONE  INTO  THE 
EYES    OF    OUR    MIND,    THAT    WHILE  WE    ACKNOWLEDGE 

God  IN  VISIBLE  form,  we  may  by  Hem  be  drawn 

INTO  the  love  of  THINGS  INVISIBLE  *.  AND  THEREFORE 
W^ITH  ANGELS  AND  ARCHANGELS,  WITH  THRONES  AND 
DOMINATIONS,  AND  WITH  ALL  THE  ARMY  OF  HEAVEN. 
WE  SING  THE  HYMN  OF  ThY  GLORY,  EVERMORE  SAYING." 

At  Epiphany  it  is  slightly  varied,  and  runs  thus : 
"  Because  when   Thine  Only-begotten  appeared 

IN  SUBSTANCE  OF  OUR  MORTALITY,  He  RESTORED  US 
BY  THE  NEW  LIGHT  OF  HiS  OWN  IMMORTALITY." 

In  Lent  it  is  as  follows :  "  Who  by  corporal 


TUE  PREFACE.  43 

PASTING  IjOST  restrain  VICES,  ELEVATE  THE  MIND, 
BESTOW    VIRTUE   AND    REWARD,    THROUGH  ChRIST    OUR 

Lord,  by  whom,"  as  before. 

At  Passion-tide  and  on  Feasts  of  our  Iledemj)- 
tion :    "  Who  hast  given  to   mankind   salvation 

THROUGH  THE  WOOD  OF  THE  CROSS,  THAT  HIROUGH 
THE  SAME  MEANS  WHENCE  DEATH  AROSE  LIFE  SHOULD 
RISE  AGAIN,  AND  HE  WHO  ONCE  CONQUERED  BY  WOOD 
SHOULD  BY  W^OOD  BE  CONQUERED,  THROUGH  ClIRIST," 

as  before. 

At  Easter,  after  the  words  "  riglit  and  salutary'* ; 
"  At  all  times  to  proclaim,  0  Lord,  Thy  glory  : 

BUT    CHIEFLY  ON    THIS    DAY  [or  AT   THIS   TIME],  WHEN 

Christ  our  passover  was  sacrificed:  for  He  is 
THE  true  Lamb  v/ho  took  away  the  sins  of  the 
world  :  WHO  BY  His  death  destroyed  our  death, 

AND  BY  His  resurrection  restored  OUTl  life  :   AND 

therefore  with  angels,"  &c.,  as  before. 

At  Ascension,  after  the  words  ^'Througli  Christ 
our  Lord":  "Who  after  His  resurrection  ap- 
peared manifestly  to  His  disciples,  and  in  their 
sight  was  raised  up  to  heaven  that  He  might 

2SIAKE  us  to  BE  PARTAKERS  OF  HiS  DIVINITY:  AND 
THEREFORE  WITH  ANGELS,"  &C. 

At  Pentecost,  and  during*  its  Octave :  "Who,  as- 
cending ABOVE  ALL  HEAVENS,  AND  SITTING   AT    'J'lIY 
RIGHT  HAND,  POURED  DOWN   ON  THIS  DAY  ON  THE  SONS 
OF   ADOPTION   THE    HOLY  GlIOST,  WHOM  He  HAD  PRO- 
IISED:   WHEREFORE  WITH  JOY  SUED  ABROAD,  ALL  THE 
HOLE  WORLD  DOTH   REJOICE  :    MOREOVER,  ALSO    TUE 
I  PERNAL  VIRTUES  ABOVE,  AND  THE  ANGELICAL  POWERS 
ING  WITH  ONE  ACCORD  THE  HYMN  OF  TlIY  GLORY,  EVER- 
MORE SAYING." 

On  Trinity  Sunday,  nnd  on  nil  Sundays  in  the 
y(>ar,  to  which  no  ]>roj)er  Prefuco  is  assi{»"n(»d,  after 
the  words  ^^Ahnighty  Father,  Eternal  God":  **  Wuo 

WITH    'J'iilNE    ONLY-BEGOTTEN    SuN    AND    TUi:    HoLY 


44  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

Ghost,  art  one  God,  one  Loud  ;  not  in  the  sei 
gleness  of  one  person,  but  in  the  tllinity  of  one 
substance;  for,  that  which,  by  Thy  revelation, 
WE  believe  of  Thy  glory,  the  same  hold  we  of 
Thy  Son,  and  the  same  of  the  Holy  Ghost,  with- 
out ANY  DIFFERENCE  OR  DISTINCTION;  THAT  IN  THE 
CONFESSION  OF  A  TRUE  AND  ETERNAL  DeITY,  TIIE.RE 
BE  ADORED  IN  THE  PERSONS  PROPRIETY,  AND  IN  THE 
ESSENCE  UNITY,  AND  IN  THE  MAJESTY  EQUALITY,  WHOM 
THE  ANGELS  PRAISE,  AND  THE  ARCHANGELS,  THE  CHE- 
RU^JIM  ALSO  AND  SERAPHIM,  WHO  CEASE  NOT  TO  CRY 
CONTINUALLY,  SAYING  WITH  ONE  ACCORD." 

On  all  Feasts  of  tlie  Blessed  Virgin,  after  "  Al- 
mighty Father,  Eternal  God" :  '^  And  thee  in  the 
.  .  .  .*  OF  Blessed  Mary,  ever  Virgin,  to  praise, 

BLESS,  AND  PROCLAIM  :  WHO  CONCEIVED  THINE  OnLY- 
BEGOTTEN,    by    the    OVER- shadowing    of    THE    HoLY 

Ghosts  and  without  loss  of  the  glory  of  virgi- 
nity, POURED    FORTH   ON   THE   WORLD    THE   EtERNAL 

Light,  Jesus  Christ  our  Lord  :  by  whom,"  (fee,  a^ 
before. 

On  an  Apostle's  Day,  or  on  Feasts  in  any  w^ay 
commemorative  of  them,  after  ^^  right  and  salutary": 
"Humbly  to  beseech  Thee,  0  Lord,  that  Thou 
w^ouldest  not,  0  Eternal  Pastor,  forsake  Thy 
flock,  but  guard  it,  through  Thy  blessed  Apos- 
tles, with  continual  care  :  that  it  may  be  go- 
verned BY  THOSE   SAME  RULERS,  WHOM  TlIOU  DIDST 

appoint  to  be  set  over  it  as  pastors  to  fulfil 
Thy  work,  in  Thy  stead:  and  therefore  w^ith 
ANGELS."  &Q.,  as  hcfove. 

C.  These  forms  are  evidently  introductory  to 
something-  else.  Will  you  kindly,  reverend  sir,  tell 
me  to  what  ? 

P.  All  of  them  conclude  with  two  short  hymns; 
L  the  Sanctus,  addressed  to  the  Blessed  Trinity: 
*  Here  the  name  of  the  Mystery  is  inserted. 


the  preface.  45 

"  Holy,  holy,  holy,  Lord  God  of  Sabaoth,  heaven 

AND  EiVETII  ARE  FULL   OF  TlIY  GLORY  ;"    2.  tllG  WOrds 

addressed  by  the  children  to  our  Divine  Redeemer 
on  His  entry  into  Jerusalem.  The  former  is  tiiken 
from  the  prophet  Isaias,  where  we  read  that  the 
Seraphim  cried  one  to  another,  saying-,  "  Hoh^,  ^^^^'y 
lioly,  the  Lord  God  of  Hosts,  all  the  earth  is  fidl  of 
His  g-lory."*  This  hymn  has  probably  formed  ])art 
of  the  Mass  from  Apostolic  times.  Pope  Sixtus  L  or- 
dered that  it  should  always  be  sung-  before  the  Sacred 
Canon.    It  is  found  in  all  the  ancient  Liturg-ies. 

C.  Why  does  the  priest,  having  sung-  or  said  the 
Preface  with  his  hands  extended,  always  join  them 
at  the'Sanctus? 

P.  Perhaps  to  sig-nify  that  he  unites  himself 
with  the  ang-els;  at  the  same  time  he  bows  his  head, 
as  if  with  them,  in  acknowledgment  of  the  Divine 
Majesty. 

*  C.  "What  is  the  latter  hymn  ? 

P.  It  consists  in  the  words  of  the  children  ad- 
dressing- our  Lord  on  entering*  Jerusalem  the  Sunday 
before  His  Passion.  "  Blessed  is  He  that  cometii 
IX  THE  Name  of  the  Lord;  Hosanna  in  the  high- 
est." This  is  an  expression  of  thanksgiving-,  very 
suitable  to  the  time  when  our  Blessed  Lord  is  a))out 
to  come  to  us  in  the  H0I3'  Sacrifice  and  Sacrament. 
The  priest,  on  saying  these  words,  signs  himself  with 
^he  sig-n  of  the  Cross,  in  memory  of  the  Passion  wiiicli 
he  is  about  to  commemorate. 

C.  Why  does  tlie  server  ring  a  little  bell  during 
tlie  Sanctus  ? 

7\  To  give  notice  to  the  faithful  present  tlint 
the  Canon  of  the  Mass  is  about  to  begin,  in  order 
tliat  they  may  raise  uj)  their  hearts  to  (iod  with  in- 
creased fervou.',  and  j)ut  tlicmselves  in  dispositions  to 
receivt)  Him.  It  is  time  now  to  speak  of 
•  Is.  vi.  3. 


ORDER  aXD  CEREMO.NIAL  OF  THE  MAS3. 


THE  CANON  OF  THE  MASS. 

C.  What  is  meant  by  the  word  Canon  ? 

P.  It  is  a  Greek  word  sig-nifving-  Rule;  and 
here  it  means  tlie  llnle,  or  Formula,  according-  to 
winch  the  Sacrifice  of  the  New  Law  is  to  be  cele- 
Ijrated. 

C.  Is  this  prescribed  Form  of  the  Sacrifice  called 
bj  any  other  name  ? 

P.  Yes;  some  of  the  Fatliers  call  it  the  Prnver 
(by  wa}M)f  eminence);  and  it  is  called  also,  in  the 
Inng-nage  of  the  Church,  tlie  '^Action  ;"  since  hereby 
the  Sacrament  of  our  Lord's  most  sacred  Body  and 
Blood  is  "  wrong-ht"  or  "  mode"  {conficitur).  Hence 
the  expression  "  Infra  (for  ''■  intra")  Actionem ;" 
^^  within  the  Action." 

C.  To  whom  is  the  authorship  of  the  Canon 
ascribed  ? 

P,  It  is  probably  the  work  of  no  single  anthoi*, 
but  a  kind  of  ''  s^^mbolum,"  or  contribution  from 
many  holy  Popes  and  Doctors,  none  of  them  Inter 
than  St.  Gregory  the  Great;  but  extending-  back  to 
the  time  of  the  Apostles  ;  and  incorporating-  the  ti-a- 
dition  of  their  words,  and  those  of  our  Blessed  Lord 
Himself;  as  the  Council  of  Trent  has  it.* 

C.  What  evidence  does  the  Canon  bear  of  its 
own  g-reat  antiquity  ? 

P,  Its  containing*  the  names  of  Apostles  and 
Martvrs  alone,  shows  that  it  is  ])rior  in  date  to  tli^ 
fourth  century;  till  which  time  the  "cultus,"  or  re- 
lig-ious  veneration,  .oF  Confessors  was  not  introduced. 
(Pope  Benedict  XIV.  de  Sac.  Mis.^.) 

C,  You  have  said,  following-  the  Council  of  Trent, 
that  the  soui-ces  of  the  Canon  are  to  be  found  in 
Apostolical  traditions,  and   the  ordinances  of  holy 

*  Sess.  xxii.  c.  4.  De  Sacriticio  MisssB. 


THE  CANON  OF  THE  MASS.  47 

Popes.  Will  you  further  tell  me  what  poi-tio:is  r.re 
Iniced  to  the  one,  and  what  to  the  other  original  ? 

P.  The  narrative  introductory  to  tiie  consecra- 
tion, and  the  form  of  consecration  of  the  Chalice, 
certainly  contain  Apostolical  traditions  of  the  actions 
and  words  of  our  Blessed  Saviour,  who  (as  we  know 
i'rom  St  John  xxi.  25  and  Acts  xx  35)  said  and  did 
many  thing-s  which  are  not  in  the  Holy  Gospels.  As 
to  the  additions  of  holy  Popes,  it  is  beHeved  that  St. 
Leo  added  the  words  ^^  Sanctum  Sacrilicium,  imma- 
cuhitam  Ilostiam,"  at  the  end  of  the  j)rayer  following' 
the  consecration.  And  St.  Greg'or}'  the  Great  is  said 
to  have  introduced  the  w-ords  before  the  consecration, 
^'diesque  nostros  .  .  .  g'rcg'e  numorari;"  also  to  have 
added  the  names  of  the  holy  Virgins  and  Martyrs 
SS.  Ag'atha,  Lucia,  Agnes,  Ctecilia,  and  Anastasia, 
to  the  second  commemoration  of  Saints.  After  St. 
Gregory  the  Great,  as  Cardinal  Bona  considers,* 
nothing-  was  added. 

C,  What  are  the  actions  with  which  the  priest 
begins  the  Canon  ? 

P.  He  extends  and  elevates  liis  hands,  at  the  same 
time  raising*  his  eyes  to  the  crucifix;  then  lowering* 
his  hands  and  joining*  them,  he  lays  therli  on  the 
altar,  and  at  the  same  time  makes  a  profound  incli- 
nation of  the  body.  These  actions  being*  over,  he 
bcg-ins  the  Canon. 

C\  Please  to  explain  its  different  parts  in  succes- 
sion, both  words  and  accompanying*  actions. 

P.  In  the  })osture  of  humility  and  supj)lication  T 
Jjave  just  described,  the  ju'iest  beg'ins  the  Canon  as 
follows,  making*  the  sig;n  of  tlie  Cross  three  times 
oven*  the  oblata,  or  materials  of  the  Sacrifice,  in  the 
part.*  which  I  sludl  note : 

*'  Thiuikfoue   WI-:   iiu.mdly  beseech  and  pray 

TliEE,  MOST  CLKMK.NT  FaTHKK,  THAT  THROUGU  JeSUS 
•  Kcr.  Lituig.  1.  ii.  c.  1  %  u.  2. 


48      ORbEC  AND  CEREMONIAL  OF  THE  MASS. 

Christ  our  Lord  Thou  wouldest  accept  and  bless 
{here,  having  first  kissed  the  altar,  he  malies  three 
crosses)  these  >J<  gifts,  these  ►Ji  presents,  these 

holy  ^Ji  and  unspotted  SACRIEICfcS,  WHICH  WE  OFFER 

Thee  in  the  first  place  for  Thy  Holy  Catholic 
Church  :  vouchsafe  to  give  it  peace,  to  PRo;fECT, 
unite,  and  govern  it  ;  together  with  Thy  ser- 
vant OUR  chief  Pastor  N.,  and  our  Bishop  N.,  and 
all  orthodox  and  worshipers  of  the  Catholic 
AND  Apostolic  faith." 

And  now  follows  the  explanation  of  this  solemn 
prayer : 

Therefore,  as  united  with  tlie  company  of  Angels, 
we  humbly  beseech  and  pray  Thee,  most  clement 
Father,  calling'  upon  Thee  by  the  title  which  re- 
minds us  of  our  filial  claim  upon  Thy  goodness,  that 
through  Jesus  Christ  our  Lord,  throug-li  whom 
only  our  prayers  can  be  made  acceptable  to  Thee, 
and  the  rather  because  of  the  Sacrifice  instituted  by 
Him  which  we  are  about  to  oHer  in  His  name  and 
on  His  behalf,  Tiiou  wouldest  accept  and  bless 
these  gifts  which  Thou  hast  bestowed  upon  us  in 
Thy  wonderful  mercy  and  condescension,  these  pre- 
sents which  in  Thy  Son's  name  we  offer  Thee,  these 
HOLY  and  unspotted  SACRIFICES,  ubove  all  gifts 
and  presents,  the  offerings  of  many  worshipers,  the 
offered  on  many  altars,  which  we  offer  Thee  in 

the  FIRST  PLACE  FOR  TlIY  HoLY  CaTHOLIC  ChURCH  : 

vouchsafe  to  give  it  PEACE  and  to  protect  it 
from  external  enemies,  to  unite  it  by  inward  union 
among  its  members,  and  govern  it  by  Thy  counsel 
and  Holy  Spirit ;  together  with  Thy  servant  our 
CHIEF  Pastor  N.  and  our  Bishop  N.,  and  all  or- 
thodox AND  WORSHIPERS  who  agree  in  the  doctrine, 
and  worship  according  to  the  form,  of  the  Cacholic 
AND  Apostolic  faith. 

C.  Why  does  the  priest  make  the  crosses/ 


THE  MEMENTO  OF  THE  LIVING.  49 

P,  In  commemoration  of  the  Passion  of  our  Di- 
vine Redeemer,  tln-oug-ii  which  the  gifts  and  oiier- 
mg's  He  blesses  are  sanctified. 

a  Who  are  the  "  orthodox,"  &c.  ? 

P.  All  members  of  the  Catholic  Church,  and  es- 
pecially all  whose  lives  are  devoted  to  relig-ion  or  who 
labour  as  missionaries  for  the  conversion  of  souls  ;  all 
benefactors  to  the  Church  and  the  poor ;  all  Cln-istian 
princes  nnd  those  in  authority  who  have  the  means 
of  advancing*  the  faith  of  Christ. 

C.  Is  not  the  name  of  the  reigning*  king*  or  queen 
specially  mentioned  here  ? 

P,  Yes,  in  countries  where  the  sovereig'n  is  happily 
a  Catholic. 

C.  Does  not  tlie  Church  pray  for  those  who  are 
out  of  her  communion  ? 

P.  She  specifies  tlie  ^^  orthodox"  only;  but  in  this 
number  she  certainly  includes  children  who  have  b^en 
truly  baptised,  although  out  of  her  communion,  and 
are  not  yet  of  age  to  perform  any  heretical  or  schis- 
matical  act,  whether  external  or  internal.  As  to  all 
others,  whether  infidel-;,  heretics,  or  schismatics,  the 
Church  holds  that  to  them  also  the  holy  Sacrifice 
may  be  remotely  applicable,  at  least  by  impetrating' 
in  their  behalf  the  grace  of  conversion  to  the  true 
faith  and  communion  of  our  Lord  and  Saviour.  We 
<hall  next  speak  of 

THE  MEMENTO  OF  THE  LIVING. 

C.  What  is  tlie  ^rpmento  of  tlie  Living;? 

P.  It  is  a  ])rayer  named  from  its  fh-st  word,  "  Me- 
mento," ^'  Kemomber,"  and  introduced  in  this  part 
of  the  Mass  fur  all  those  living*  persons  to  whom  the 
j)riest  may  desire  to  upplj''  in  nn  especial  manner  the 
fruit  of  tlu;  present  sacrifice. 

C.  What  fj'o  the  words  of  this  pi-njer? 

£ 


to  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  "Remember,  0  Loed,  Thy  servants  and 

HANDMAIDS,  N.  N.,  AND  ALL  HEBE  PRESENT,  WHOSE 
FAITH  IS  KNOWN,  AND  THEIR  DEVOTION  MANIFEST  TO 
TlIEE,  FOR  WHOM  WE  OFFER,  01'  WHO  OFFER  TO  TlIEE, 
THIS  SACRIFICE  OF  PRAISE,  FOR  THEMSELVES  AND  ALL 
THEIRS,  FOR  THE  REDEMPTION  OF  THEIR  SOULS,  FOR 
THE  HOPE  OF  THEIR  SALVATION  AND  SAFETY,  AND  WHO 
RENDER  THEIR  VOWS   TO  TllEE,  THE  ETERNAL,  LIVING, 

AND  TRUE  God." 

C.  For  wliom  and  for  wliat  does  tlie  priest  here 
pray  ? 

P.  1.  For  those  wliose  names  he  mentions  in  se- 
cret, or  to  whom  he  adverts  in  thoiig-ht ;  2.  for  all 
present ;  3.  for  all  who,  whether  present  or  ahsent, 
join  in  the  offering-  of  the  Mass  ;  4.  for  their  relations, 
friends,  and  dependents;  5.  for  their  ])ai-ticular  in- 
tentions, i.  e.  for  those  hlessing'S,  eternal  and  tem- 
poral (if  lawful),  which  they  may  intend  to  gain 
throug-h  the  Mass. 

C.  Who  are  those  whom  he  specifies  ? 

P.  Any  to  whom  he  is  specially  homid,  whether 
by  the  obligation  of  nn  express  engagement  to  re- 
member them  in  the  Mass,  or  by  ties  of  sj^ritual  of 
natural  relationship,  gratitude,  friendship,  <fec. 

C.  May  he,  in  this  memento,  name  or  remembei 
persons  out  of  the  Churcli  ? 

P.  Yes,  in  a  secondary  and  qualified  way,  and  es- 
pecially that  they  may  be  converted  to  the  true  faith 

C.  How  is  the  Mass  here  called  "  a  sacrifice  oi 
praise"  ?  I  thought  this  form  of  expression  had  been 
heretical. 

P.  So  it  is,  if  the  Mass  be  so  designated  in  any 
exclusive  sense.  A  sacrifice  of  praise  and  thanks- 
giving it  certainly  is,  only  it  is  mucli  more ;  it  is  fi 
commemorative  and  propitiatory  sacrifice  also,  as  the 
Church  abundantly  teaches  and  implies.  Just  in  the 
same  way,  it  is  true  that  the  people  offer  sacrifice  as 


THE  MEMENTO  OF  THE  LIVING.  51 

well  as  tlie  priest ;  but  it  is  heresy  to  say  that  they 
offer  sncrifice  as  the  priest. 

C.  Then  there  is  a  certain  degree  of  truth  even  m 
heresies. 

P.  You  are  very  rig-ht ;  heresy  is  always  partial 
trutli ',  but  in  rehg-ion,  the  renouncing*  of*  any  part, 
however  small,  of  the  whole  truth  is  heretical  error. 

C.  You  do  not  mean,  sir,  do  you,  that  a  person 
is  no  better  as  to  his  faith  who  holds  the  truth  of 
tlie  Cliurch  all  but  a  little  than  he  who  falls  gieatly 
short  of  it  ? 

P.  The  nearer  he  comes  to  the  Catholic  faith,  the 
better  hope,  of  course,  there  is  that  he  will  reach  it ; 
and  the  more  of  it  he  embraces,  the  better  also  will 
be  his  moral  disposition.  Some  truths  of  relig'ion 
are  also  in  their  own  nature  of  a  more  saving  tend- 
ency than  others.  Still  he  that  is  not  a  Catholic  is 
a  heretic ;  and  Catholic  none  can  be  without  accepting' 
the  entire  faith  of  the  Church,  not  piecemeal,  but  a« 
a  body  of  truth  upon  her  authority. 

C.  This  seems  a  hard  doctrine. 

P.  Not  more  so,  surely,  than  tlie  corresponding 
truth  in  morals,  i.  e.  "Whoever  shall  keep  the  wholtj 
1:1  w,  but  offend  in  one  point,  is  become  g'uilty  of  all" 
(St.  James  ii.  10). 

C.  But  to  return  to  the  Mass.  Excuse  me,  sir,  if 
what  I  am  J^oing*  to  say  appears  foolish  or  unbecom- 
ing- ;  but  I  cannot  help  wondering*  at  the  boldness  of 
tin;  Church  in  using*,  as  in  these  instances,  tho  very 
hi5jgu:ig-e  which  heretics  have  abused. 

P.  Your  remark,  dear  child,  so  far  from  being 
iinj)roper,  is  a  most  just  and  reasonable  one.  This 
noble  iieedom  of  ex})ression  is  just  what  comes  of 
Ijoing'  in  the  rij^ht,  and  feeling*,  as  men  say,  sure  of 
our  gTound.  It  is  rickety  or  purblintl  walkei-s  who 
have  need  to  pick  tlieir  steps.  'J'iio  Church,  hke  the 
Scrij)tures,  in  embodying;  ilie  whole  trutli,  compre- 


52       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

honcls  incliisiv(3ly  those  partial  truths  wliicL,  ^vhen 
disjointed  and  torn  from  tlie  rest^  become  symbols  of 
heresy.  For  as  men  of  low  birth  do  not  really  dig-- 
nify  their  orig-in  by  borrowing-  some  armorial  ensign 
from  tlie  escutcheon  of  a  noble  house,  so  neither  may 
sects  of  yesterday  entitle  themselves  to  a  place  in  the 
pedigTee  of  the  Church  by  tearing-  some  article  from 
her  QTBedyjdv-  appropnQ,tinQ'.  some  fi'ag-ment  of  her 
cer^periial.  S:jiV 

y^  THE  ^^COMS 


J^e  "  Memento," -Fsuppose,  is  a  kind  of  break 
in  the  Canon  ? 

P.  It  is  so ;  the  priest  turns  his  eyes  from  the 
Missal  to  the  middle  of  the  altar,  and  there,  with  his 
hands  joined  and  raised  towards  his  face,  makes  his 
remembrance  and  prayer  for  some  moments  in  secret. 

C.  You  say,  in  secret  j  but  is  not  all  this  part  of 
the  Mass  said  in  silence  ? 

P.  Yes ;  the  priest  does  not  speak  aloud  from  the 
"  Sanctus"  to  the  "  Nobis  quoque  peccatoribus."  But 
he  is  bound  to  articulate  every  word  so  as  to  hear 
himself  without  being'  heard  by  those  present ;  like 
Anna,  the  mother  of  Samuel,  who  prayed  in  her 
heart  and  moved  her  lips,  but  was  not  heard  at  all.* 
In  the  Memento,  however,  both  of  the  living-  and  the 
dead,  he  says  no  word,  but  prays  in  mind  alone. 

C  And  this  over,  how  does  he  proceed  ? 

P.  Turning-  his  eyes  towards  the  Missal,  and  ex- 
tending- his  hands  (the  position  used  throug-hout  the 
Canon  when  the  priest  reads  from  the  book),  he  pro- 
ceeds to  the  "  communicantes,"  or  commemoration 
of  the  Saints  in  glory,  which  is  made  in  the  following 
words : 

'*  Communicating,  and  venerating  the  memory, 
*  J  Kings  i.  13. 


THE  *'  COMMUIIICANVES."  53 

IN    THE    FIPwST   PLACE,    OF    THE    GLORIOUS   AND    EVER- 

ViRGiN  Mary,  Mother  of  God,  even  our  Lord 
Jesus  Christ  ;  as  also  of  the  blessed  Apostles 
AND  ]\Iartyrs,  Peter  and  Paul,  Andrew,  James, 
John,  Thomas,  James,  Philip,  Bartholomew, 
Matthew,  Simon  and  Thaddeus,  Linus,  Cletus, 
Clement,  Xystus,  Cornelius,  Cyprian,  Laurence, 
Chrysogonus,  Cosmas  and  Damian,  John  and  Paul, 
AND  ALL  Thy  saints,  by  whose  merits  and  prayers 
grant  that  in  all  things  we  may  be  fortified  by 
THE  help  of  Thy  protection,  through  the  same 
Christ  our  Lord.     Amen."* 

C,  Is  this  prayer  found  in  tlie  most  ancient  litur- 
gies ? 

P.  Yes,  in  substance,  but  with  some  variation  in 
detail.  All  ag-ree  in  j)lacing-  the  Blessed  Virg'in  be- 
fore all  other  saints,  and  in  assigning*  her  the  same 
liig-h  titles  of  honour  with  tlie  Roman. 

C.  What  is  the  meaning-  of  "  communicantes,"  or 
"  communicating'/'  with  v/hich  this  commemoration 
begins  ? 

P.  It  means,  ^^  putting*  ourselves  into  communion 
with"  the  Saints  commemorated. 

C,  I  observe  that  in  the  Missals  this  part  of  tlie 
Canon  is  introduced  with  the  words  "  infra  actionem." 
Wliat  is  meant  by  this  notice? 

P.  The  priest,  having*  specified  for  whom  he  is  to 
offer  the  Holy  Sacrillce,  enters  upon  the  more  solemn 
part^f  it,  called  the  Action  or  Consecration,  whicli 
opens  with  this  commemoration  of  the  Saints  in 
glory. 

C.  Why  docs  the  Church  omit  the  name  of  St. 
Matthias  from  the  commemoration  of  the  Apostles  'r 

7-^.  Because  St.  Matthias  was  not  an  Apostle  at 
the  time  of  onr  Lord's  Passion.  The  number,  twelve, 
is  nuide  up])y  the  addition  of  St.  Paul,  who  is  always 
*  Seo  note  A,  p.  102. 


54      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

united  to  St.  Peter  in  tlie  memorj  of  the  Ctiurcli ; 
as  she  sings  (applying-  to  those  ''  g-lorioiis  princes  of 
the  eiirtlr '  what  was  said  of  David  and  Jonathan), 
"•  They  loved  one  another  ia  hfe,  and  in  death  they 
are  not  divided."  Perhaps,  too,  the  Church  has  re- 
gard in  tliis  ]:)hxce  to  the  mystic  number^  twelve ;  for 
first  twelve  Apostles,  and  next  twelve  Martyrs,  are 
specified. 

G.  Why  Martyrs  only,  and  not  Confessors  ? 

P.  Because,  as  we  observed  before,  the  public 
veneration  of  Confessors  was  of  somewhat  later 
origin. 

C,  How  do  you  justify  the  expression,  "by  whose 
merits,'^  applied  to  Saints  ?  Is  there  any  other  cause 
of  justification  besides  the  merits  of  Christ? 

P.  No ;  there  is  no  other  primary  and  original 
cause,  as  the  Church  implies  in  this  very  prayer,  by 
ending  it,  '^through  Cln-ist  our  Lord."  But  the  good 
works  of  Christians  derive  a  saving  efficacy  from  their 
essential  and  indissoluble  union  with  Christ,  and  are 
even  said  to  be  (in  and  through  Him)  meritorious  ; 
far  more,  then,  the  holy  lives  and  glorious  deaths  ot 
the  Apostles  and  other  Saints,  and  chiefly  the  pre- 
ens inent  graces  of  the  Blessed  Virgin. 

THE  PRAYER  "lIANC  IGITUR  03LATI0NEM." 

C.  What  prayer  does  the  piiest  say  ne.-5:t  in 
order  ? 

P.  Strengthened  in  the  communion  of  the  Saints, 
and  encouraged  by  the  hope  of  their  intercession,  he 
follows  up  the  oblation,  saying, 

*'  We  beseech  Thee  therefore,  0  Lord,  that, 
being  pacified,  tliou  wouldest  accept  of  this 
oblation  of  our  service,  and  that  of  all  tliy 

FAMILY    AND  DISPOSE  OUR   DAYS  IN  TlIY  PEACE  ;    AND 


"  HANC  IGITUR  ObLATlONEM."  55 

COMMAND  US  TO  BE  DELIVEEED  FROM  ETERNAL  DAM- 
NATION, AND  TO  BE  NUMBERED  IN  THE  FLOCK  OF  TlIlNF 
ELECT,  THROUGH  ChRIST  OUR  LORD.       AmEN."'* 

C.  What  is  known  about  the  history  of  this 
prayer? 

P.  The  three  petitions  at  the  end  of  it  were 
added  by  St.  Gregory  the  Great.  The  rest  comes 
from  the  okler  Liturgies. 

C.  Does  not  the  priest,  in  saying*  tliis  prayer, 
use  a  pecuHar  action  of  the  hands  ? 

P.  Yes;  having"  previously  joined  them,  Ijp 
opens  them  without  separating-  them,  and  sju-eads 
tljem  over  the  ohlata  (or  materials  of  the  Sacrifice), 
with  the  |)alms  towards  the  altar. 

C.  What  is  the  meaning-  of  this  action  ? 

P.  Spreading-  the  hands  is  a  si^n  of  submission 
to  the  Divine  power;  holding-  them  over  any  subject 
is  a  token  of  benediction ;  and  as  the  thing-  to  be 
blessed  is  here  of  greatest  dig-nity,  both  the  hands 
are  used,  and  not  one  only,  as  in  ordinary  blessings. 
Moreover  the  palms  of  the  hands,  which  are  here 
broug-ht  to  bear  upon  the  offering's,  are  specially 
anointed  at  the  ordination  of  a  priest,  with  the 
prayer  that  "  all  which  they  bless  may  be  blessed." 
You  will  observe  that  in  tliis  prayer  three  distinct 
favours  are  asked,  besides  the  acceptance  of  tlie  sa- 
crifice, viz. : — 1.  that  our  da3^s  may  be  ordered  in 
peace;  2.  that  we  may  escape  eternal  condemnation; 
8.  that  wo  may  be  numbered  among- the  elect  of  God, 
or  liavo  our  "  calHng-  and  election''  made  *'  sure." 

When  the  |)riest  snreads  his  linnds  over  the  obla- 
tion, the  server  rings  iiis  bell,  to^ive  notice  tiiat  tho 
consecration  is  drawing*  near. 

6.  And  this  j)ruyer  ended,  liow  docs  tljo  Canon 
proceed? 

P.  Next  follows  a  prayer  in  continuation  qjT  ^Jid 
•  {Sco  noto  D,  p.  102. 


56       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

former,  during  wliicli  the  priest  once  more  signs  tlis 

oblation  with  the  sign  of  the  cross.    It  is  as  follows: 

*'  Which  oblation  we  beseech  Thee,  0  Lord, 

THAT  Thou  wouldest  vouchsafe  in  all  to  make 

BLESSED,  t^  ASCRIBED,  ^  RATIFIED,  ►J^  RATIONAL, 
AND  ACCEPTABLE,  THAT  IT  MAY  BECOME  TO  US  THE 

Body  ^  and  Blood  t^  of  Thy  most-beloved  Son, 
OUR  Lord  Jesus  Christ." 

0.  How  is  that  prajer  explained  ? 

P.  Its  great  object  is  to  ask  that  the  miracle  of 
Transubstantiation  may  be  vouchsafed  in  the  change 
of  the  bread  and  wine  into  the  Body  and  Blood  of 
Christ.  It  also  asks  that  the  sacrifice  may  be 
"blessed/'  "  ascribed"  to  God,  "  ratified"  in  its  effect, 
and  that  it  may  be  both  a  reasonable  service  (Rom. 
xii.  1),  i.  e.  unlike  the  sacrifice  of  beasts,  and  well- 
pleasing  to  God.  This  prayer  is  of  the  greatest  an- 
tiquit}^,  and  is  commented  on  by  St.  Augustine  in 
almost  the  above  words. 

C.  Why  does  the  priest  here  make  five  crosses  ? 

P.  The  nearer  we  come  to  the  act  of  sacrifice, 
the  more  incumbent  it  is  to  bring  the  Passion  of.  our 
Lord  to  mind  as  the  great  subject  to  be  commemo- 
rated and  represented.  And  now  that  the  materials 
of  the  sacrifice  have  been  duly  prepared  and  blessed 
to  their  sacred  use,  "  all  things  are  ready"  for 

THE  CONSECRATION. 

P.  The  priest  has  now  to  perform  the  most  (So- 
lemn act  of  the  highest  office  in  the  world.  In  the 
exercise  of  the  power  which  he  has  received  at  ordi- 
nation, he  is  to  make  the  most  precious  Body  and 
Blood  of  our  Lord  present  on  the  altar,  to  the  un- 
speakable benefit  and  consolation  of  all  faithftd  souls. 
This  power  it  is  which  raises  the  priest,  as  St.  Chry- 
sostom  says,  above  angels^  for  to  compare  it  with 


THE  CONSECRATION.  57 

any  dip-nity  of  this  world  would  be  simply  preposter- 
ous. Nav,  if  dig-nity  there  ever  were  to  which  it 
may  suitably  be  likened,  it  was  that  of  the  Ble^jsed 
Virgin,  chosen  by  the  Holy  Trinity  to  be  the  means 
of  giving"  the  Eternal  Son  of  God  to  the  world. 
Collect  then,  dear  brother,  all  your  devout  attention, 
while  I  instruct  you  in  the  ceremonies  which  the 
Cluu-ch  has  prescribed  on  this  g-reat  subject. 

The  priest  having*  concluded  the  forementioned 
prayer,  which  he  says  with  hands  joined,  prepares 
for  the  consecration,  by  first  separating*  his  hands, 
and  gently  rubbing*  the  thumb  and  forefing;er  of  each 
within  the  corporal.  The  reason  of  this  action  is  to 
free  them  from  any  g*rain  of  dust,  or  othet-  substance, 
which  they  may  have  g*athered  up  since  the  ''  La- 
vabo  ;"  or,  at  any  rate,  to  remind  himself  of  the  re- 
verence due  to  the  aug-ust  mysteries  he  is  about  to 
approach.  While  performing*  this  action,  he  says 
(still  secretly)  the  following*  words  of  prepara- 
tion : 

"  Who,  the  day  before  He  suffered,*  took 

BREAD  into  HiS  HOLY  AND  ADORABLE  HANDS,  AND 
WITH  EYES  LIFTED  UP  TO  HEAVEN  TO  TlIEE,  GOD,  HiS 

Almighty  Father  (here  tlie  priest  raises  his  eyes  to 
the  crucifix),  did  bless  (here  holding*  the  Host  in 
the  left  hand,  he  makes  over  it  with  the  rig*ht  the 
sig-n  of  the  Cross),  break,  and  give  to  His  disci- 
1M,KS,  saying,  Take  and  eat  ye  all  of  this,"  c^c. 
(IFere  lie  pronounces  attentively  and  devoutly  the 
words  of  consecration.)  These  words  over,  he  kneels 
jind  a(h)res  our  Blessed  Lord,  now  present  in  tlie  Sa- 
crament. Then  rising*,  lie  ehivates  the  Sacred  Host 
almve  iiis  liead,  for  the  adoration  of  the  faithful,  und 
aftcrwnrds  sh)wly  lowers  it,  and  j)laces  it  reverently 
upon  the  corjmral;  after  wliich  ho  ngiiin  kneels  anil 
utlores.  During*  each  of  tiieso  actions,  subseijuently 
•  See  notu  C,  p.  102. 


53      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

fco  tlie  consecration,  the  server  ring's  Lis  bell  to  ex- 
cite the  devotion  of  the  faithful. 

The  consecration  in  the  species  of  Bread  bein^^ 
over,  the  priest  g'oes  on  to  that  in  the  species  of 
Wine. 

Rising*,  therefore,  from  his  last  act  of  adoration, 
he  uncovers  the  chalice  (upon  which  the  pall  has 
rested  since  the  offertory),  and  rubbing  the  thumb 
and  iing*er  of  each  hand  over  it,  that  any  fragment 
of  the  Sacred  Host  which  may  have  adhered  to  them 
may  fall  in,  he  repeats  the  words  of  preparation : 
*'  In  like  manner  after  supper,  He  took  also 

THIS  goodly  chalice  INTO  HlS  HOLY  AND  ADOR- 
ABLE   HANDS,    ALSO    GIVING    THANKS    TO    ThEE    (here 

he  inclines  towards  the  Blessed  Sacrament  on  the 
altar),  He  blessed  and  gave  to  His  disciples,  say- 
ing, Take  and  drink  ye  all  of  it  ;  for  this," 
&c.  (Here  he  pronounces  attentively  and  devoutly 
the  words  of  consecration.) 

C.  Is  the  form  of  consecrating-  under  the  species 
of  wine  the  same  as  that  in  the  Gospels  ? 

P.  It  is  the  same  in  substance,  with  certain  other 

Eortions  which  express  an  apostolic  tradition  of  our 
lOrd's  words. 

O.  Does  the  Church  use  these  words  of  our 
olessed  Lord  in  a  merely  narrative  sense? 

JP.  No ;  she  uses  them  not  as  a  servant  merely 
repeating*  his  master's  message,  but  as  an  ambassador, 
charged  with  authority  to  effect  a  great  work  in  his 
sovereign's  name. 

C.  How  do  you  explain,  "with  eyes  lifted  up  to 
heaven"  ?  We  do  not  read,  in  the  holy  Gospels,  that 
our  Lord  performed  this  action  before  consecrating 
the  Blessed  Eucharist  at  the  Last  Supper. 

P.  W^e  do  not ;  but  it  is  related  in  the  oldest 
Liturgies,  upon  the  authority,  probably,  of  the  Apos- 
tles themselves. 


PRAYER  AFTER  THE  ELEVATION.  59 

C,  And  why  does  tlie  priest  make  the  sig-n  of  the 
cross  at  the  consecration  in  hoth  species  1 

P.  The  cross  is  the  sig-n  and  hadg'e  of  the  power 
in  virtue  of  which  he  claimi  to  perform  the  act  of 
Christ. 

C.  Why  does  tlie  priest  elevate  the  Blessed  Sa- 
crament ? 

P.  In  order  that  the  faithful  may  adore  our 
Lord  present  therein. 

C.  What  kind  of  reverence  is  that  wliich  the 
Church  pays  to  our  Lord  in  the  Holy  Sacrament  ? 

P.  It  is  the  highest  kind,  called  Latrictj  which 
signifies  worship  due  to  God  alone. 

THE  PRAYER  AFTER  THE  ELEVATION. 

C.  What  follows  the  Elevation  ? 

P.  When  the  priest  has  adored  the  precious 
Blood  of  our  Lord  for  the  second  time,  he  proceeds 
to  say  the  following*  prnyer :   "  Whence  both  we 

Thy   SERVANTS,   AND  ALSO  ThY  HOLY   PEOPLE,   MIND- 
FUL, 0  Lord,  as  well  of  the  blessed  passion  as 

ALSO  of  the  resurrection  FROM  HELL  AND  GLORIOUS 
ASCENSION  INTO   HEAVEN  OF   THE   SAME   ClIRIST    ThY 

Son  OUR  Lord,  do  offer  to  Thy  Most  High  Ma- 
jesty, OF  these  Thy  gifts  and  grants,  a  pure  >J^ 

host,  a  holy  >J<  host,  an  1^  IMMACULATE  HOST  ; 
THE  HOLY  BREAD  ^  OF  LIFE  ETERNAL,  AND  THE  CHAL- 
ICE ^  OF  PERPETUAL  SALVATION."  In  the  placGs  noted 
the  j)riest  makes  five  crosses;  tliree  over  the  Sacred 
Host  and  clialico  together,  and  afterwards  ouv,  > 
the  Sacred  Host  an(l  one  over  the  chaHce 

C.  How  old  is  this  prayer 'r* 

P.  As  ohl  as  the  Mass  itself;  it  is  found,  >vith 
sliglit  clianges,  in  all  tlie  eai-ly  Liturgies. 

C.  What  is  its  inijiort  ? 

P.  It  appeal's  to  be  taken  up  from  the  wortis, 


60  OKDER  AND  CEREMONIAL  OF  THE  MASS. 

"  This  do  in  remembrance  of  Me,"  wliicli  form  the 
sequel  of  tlie  consecration  of  the  chalice.  Perhaps  it 
may  be  connected  with  that  Divine  precept  in  some 
way  like  the  following- :  '^  Even  so,  Lord,  Thou  biddest 
us  remember  Thee ;  wherefore  mindful/'  &c.  Per- 
haps, also,  it  contains  an  allusion  to  the  last  prayer 
of  Oblation  :  "  Eeceive,  0  Holy  Trinity,"  <fec.  For 
in  that  prayer  tlie  Church  commemorated  the  Pas- 
sion, Ilesurrection,  and  Ascension  of  our  Lord ;  and 
here,  in  making*  the  oblation  of  the  real  Body  and 
Blood  of  our  Redeemer,  she  renews  the  memory  of 
the  same  m^^steries  which  before  she  celebrated  in 
offering*  the  materials  of  the  sacrifice.  But  whereas 
in  the  former  prayer  she  added  to  the  chief  myste- 
ries of  our  Redemption  the  commemoration  also  of 
the  Blessed  Virgin,  St.  John  the  Baptist,  and  the 
Holy  Apostles,  here  she  names  no  subject  but  the 
Passion,  Resurrection,  and  Ascension  of  Christ.  We 
may  observe  that  the  priest  again  associates  the  peo- 
ple with  himself  as  partakers  in  the  act  of  oblation. 

C.  But  why  does  the  priest  bless  the  Holy  Sacra- 
ment after  consecration  ?  It  seems  almost  like  an 
indignity  (excuse  me)  that  the  minister  should  bless 
his  I*ord  ,*  at  any  rate,  it  seems  a  gratuitous  and  su- 
perfluous act  of  honour.  Surely  consecration  includes 
all  other  benedictions,  and  in  including*,  supersedes 
them  ? 

P.  And  accordingly  theologians  have  interested 
themselves  in  the  question.  You  feel  naturally  that 
this  act  seems  to  reverse  the  rule,  "  Without  all  con- 
tradiction that  which  is  less  is  blessed  by  the  better."* 
But  let  us  hear  Pope  Benedict  XIV.,  who  sums  up 
the  various  opinions  of  divines.  He  concludes  that 
crossings  after  the  consecration  are  to  be  estimated 
very  differently  from  the  same  action  before  it.  After 
the  consecration,  they  are  to  be  taken  rather  as  at- 
*  Heb.  vii.  7. 


PRAYERS  OF  OBLATION.  61 

testations  or  commemorations  than  as  benedictions; 
or  as  benedictions  of  that  class  which  express  the  re- 
verence of  the  Church  and  tlie  sanctity  of  the  object 
so  honoured,  but  without  being*  eifective  of  any  chang-e 
in  its  state  or  quality.*  As  to  the  five  crossings  used 
in  this  place,  tliey  are  considered  to  have  reference 
to  the  five  sacred  wounds  of  our  Lord. 

C.  But  the  Sacred  Host  is  here  called  "Bread." 
How  do  you  reconcile  this  with  the  doctrine  of  Tran- 
substantiation  ? 

JP.  It  is  an  instance  of  that  g*enerous  freedom  of 
expression  peculiar  to  the  Church  of  which  I  have 
already  spoken.  The  Church,  having-  amply  secured 
the  doctrine  of  the  Real  Presence  of  our  Lord  in  the 
Blessed  Eucharist, *has  no  shyness  in  expressing*  it 
under  those  mystical  representations  by  which,  in 
Holy  Scripture,  it  is  so  beautifully  shadowed  forth. 
The  Blessed  Eucharist  is  our  true  Bread,  because  it 
is  the  aliment  of  our  souls,  and  because  bread  is  the 
form  under  which  our  Redeemer,  who  st3des  Him- 
self the  Living-  Bread,f  vouchsafes  to  impart  Himself 
to  us. 

THE  REMAINING  PRAYERS  OF  OBLATION. 

C  Wliat  follows  upon  Jthe  last  prayer  ? 
P.  Its  sentiment  is  carried  on  in  another,  which 
runs  as  follows :  "  Upon  wuich  vouciisafe  to  look 

WITH  A  PROPITIOUS  AND  SERENE  COUNTENANCE,  AND 
TO  MAKE  ACCEPTABLE  TO  ThYSELF,  EVEN  AS  ThOU 
DIDST  VOUCIISAFE  TO  MAKE  ACCEPTABLE  THE  OFFER- 
INGS OF  Thy  child  Abel  the  just,  and  the  sacri- 
fice OF  Abraham  oue  patriarch,  and  that  which 
Thy  high  priest  Melchisedech  did  offer  to  Thei:, 

\     HOLY    SACRIFICE,    AN    IMMACULATE    HOST,"       Till:? 

player  and  that  which  follows  it  are  also  found  in  the 
ancient  liturg-ies. 

*  De  Sac.  Miss.  sec.  i.  c  277.  f  St.  JuhD  vi  48. 


62      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  What  is  the  intention  of  the  prayer  you  have 
just  cited  ? 

P.  In  it  the  Church  asks  that  Almig-hty  God  will 
be  pleased  to  look  with  a  favourable  eye  upgn  the 
present  offering,  even  as  He  accepted  the  primitive 
offering"  of  Abel  (Gen.  iv.),  Abraham  (Gen.  xii.), 
and  Melchisedech  (Gen.  xiv.) ;  not,  of  course,  as  com- 
paring" these  sacrifices  with  the  Sacrifice  of  the  New 
Law  in  point  of  dig-nity,  but  reg-arding-  them  as  its 
types,  which  received  favour  both  on  account  of  the 
devotion  of  the  offerers  and  their  own  hig-h  significa- 
tion. 

C.  Why  are  these  three  sacrifices  particularly 
specified,  when  all  the  ancient  sacrifices  were  alike 
typical  of  the  Offering*  on  the  Cross  1 

P.  Besides  the  connection  of  type  and  antitype 
between  all  the  ancient  sacrifices  and  the  great  Sa- 
crifice of  the  New  Law,  there  is  something  in  each  of 
the  three  sacrifices  specified  in  the  Canon  of  the  Mass 
wdiich  bears  with  an  especial  propriety  upon  the  great 
Christian  Sacrifice ;  for  as  Abel  offered  the  firstlings 
of  his  fiock,*  and  thence  gained  a  singular  respect  to 
his  sacrifice^  so  Christ,  our  Passover,  is  the  "  First- 
born among  many  brethren."!  And  Abel's  blood 
shed  by  his  brother  represents  Christ  slain  through 
the  malice  of  the  Jews,  and  shedding  His  precious 
blood  for  the  sins  of  the  world.  The  sacrifice  of  Isaac 
was  a  type  of  the  great  Sacrifice  on  the  Cross  ;  it  is 
probable  even  that  Abraham  had  a  foresight  of  it, 
since  our  Lord  says  of  him,  "  Abraham  rejoiced  that 
he  might  see  My  day;  he  saw  it,  and  was  glad."t 
And  lastly,  the  sacrifice  of  Melchisedech  was  a  direct 
type  of  the  Encharistic  Sacrifice ;  for,  being  a  priest 
of  the  Most  Hi2,-h  God,  he  brouo-ht  forth  bread  and 
vvme.^ 

*  Gen.  iv.  4.  f  Rom.  vii.  29. 

t  St.  John  viii.  56.  «  Gen.  xiv.  18. 


PRATERS  OF  OBLATION.  63 

C,  The  concluding-  words  of  the  prayer,  "  a  holy 
Sacrifice,  an  immaculate  Host/**  appear  to  relate  to 
the  primitive  sacrifices.     Can  this  be  so  ? 

P.  Those  words  refer  to  the  oblation  of  the  Holy 
Eucharist  mentioned  at  the  beginning*  of  the  prayer; 
not  to  the  sacrifices  of  the  patriarchs,  which  are  in- 
troduced in  the  way  of  parenthesis. 

C.  I  observe  that,  ufter  the  consecration,  the 
priest  holds  the  thumb  and  forefinger  of  each  hand 
joined  together.     Why  is  this  ? 

P,  Partly  out  of  reverence  to  the  adorable  Sacra- 
ment, in  order  that,  after  having'  handled  the  sacred 
Body  of  our  Lord,  he  may  touch  no  other  object  ex- 
cept itself  till  the  fing-ers  have  undergone  ablution ; 
and  partly  in  order  to  prevent  minute  portions  of  the 
Blessed  Sacrament  which  may  possibly  have  adhered 
to  the  fingers  sustaining*  any  irreverence  by  the  fing-crs 
coming'  into  contact  with  other  substances. 

C.  How  full  of  reverence  an4  love  to  onr  Lord 
are  all  these  arrangements ! 

P.  Moreover  you  should  know  that,  for  a  similar 
reason,  the  priest,  when  he  kneels  after  the  consecra- 
tion, places  his  hands  rvithbi  the  corporal,  whereas 
previously  he  laid  them  on  each  side  of  it ;  and  that 
whereas  before  he  ])Iaced  the  palms  of  the  hands  on 
the  altar,  now,  in  order  to  prevent  the  consecrated 
flng-ers  touching*  it,  he  presses  it  with  the  sides  of  the 
hand  alone ;  and,  once  more,  that  whereas,  up  to  tho 
consecration,  the  priest  inclined  towards  the  crucifix, 
he  makes  liis  reverence  after  it  to  our  Loiil  in  tlie 
Blessed  Sacmracnt. 

C.   How  does  tlic  Canon  })roceed  .'' 

P.  With  a  prayer  which  the  priest  says  in  a  pos- 
ture of  profound  liumility,  resting;  his  joined  hands 
on  tho  edg-o  of  the  altar.  It  is  as  follows :  **  We 
nuMiiLY  BESFEcii  TiiKE,  Almighty  God,  that  Thou 

WOULDEST  COMMAND  THESE   TO   BE   CARRIED   BY   TUB 


64 


ORDER  AND  CEREMONIAL  OF  THE  MASS. 


HANDS  OF  TlIY  IIOLY  AnGEL  TO  TlIY  SUBLIME  ALTAR, 
BEFORE    THE    SIGHT    OF    TlIY    DiVINE  MaJESTY,  THAT 

ALL  OF  US  WHO  (liei'e  he  kisses  the  altar)  by  this 

PARTICIPATION  SHALL  RECEIVE  THE  MOST  HOLY  BODY 

^  AND  Blood  ^  of  Thy  Son  may  be  filled  with 

ALL    celestial   BENEDICTION   AND    GRACE  :    THROUGH 

THE  SAME  Christ  ouii  Lord.     Amen." 

At  the  mention  of  the  most  holy  Body  and  Blood 
of  our  Lord,  the  priest  makes  one  cross  over  the 
Sacred  Host  and  another  over  the  chalice ;  and  at 
the  words  ^^all  celestial  benediction"  he  makes  the 
sign  of  the  cross  upon  himself. 

C.  Who  is  understood  by  the  "  Holy  Ang-el"  ? 

P.  Some  interpret  it  of  the  Ang-el  deputed  by  God 
to  watch  over  the  particular  Mass — the  Guardian  of 
the  Sacrifice,  or  the  Guardian  of  the  priest,  who  es- 
oecially  watches  over  his  solemn  ministerial  acts. 
For  if  Ang-els  assisted  at  the  sacrifices  of  the  old 
law,  as  we  learn  from  several  places  of  Holy  Scrip- 
ture,* it  is  but  reasonable  to  suppose  that  similar 
assistants  are  not  wanting*  at  the  Sacrifice  of  the 
Church.  Other  divines  oi'  still  higher  authoi'ity  un- 
derstand the  "  Holy  Angel"  to  mean  Christ  Himself 
— the  ^^  Angel  of  great  counsel,"  as  He  is  styled  bj 
the  Church,  in  allusion  to  His  title  of  Counsellor 
(Isa.  ix. :  see  the  Introit  of  the  third  Mass  on  Christ- 
mas-day).! 

C.  'Why  does  the  priest  lay  his  joined  hands  on 
the  altar,  and  kiss  it  in  the  course  of  the  prayer  ? 

P.  A  posture  of  the  humblest  devotion  and  most 
fervent  supplication  is  natural  in  a  prayer  which  asks 
that  such  immense  favours  should  be  granted  to  the 
request  of  sinners.  The  kiss  is  a  sign  of  confidence 
and  reconciliation. 

*  Gen.  xxii. ;  Judg.  vi.  xiii.  ;  St.  Luke  i. 
f  On  this  title  of  our  Blessed  Lord,  see  Le  Brun,  Cei  em 
de  la  31  esse  p.  iv.  art.  13, 


65 

THE  MEMENTO  OF  THE  DEAD. 

C.  'What  follows  the  prayer  last  explained  ? 

P.  The  "Memento  of  the  Dead/' corresponding 
ivith  the  "  Memento  of  the  Living-,"  which  occurs  in 
the  earlier  part  of  the  Canon.     It  is  as  follows  : 

'*  Remember  also,  0  Lord,  Thy  servants  and 
handmaids,  who  have  gone  before  us  in  the  sign 
of  faith,  and  sleep  in  the  sleep  of  peace,  n.  n.  i 
TO  THEM,  0  Lord,  and  to  all  who  rest  in  Christ, 
WE  beseech  that  Thou  wouldest  grant  a  place 

OF  REFRESHMENT,  LIGHT,  AND  PEACE  :    THROUGH  THE 

SAME  Christ  our  Lord.    Amen." 

At  tlie  last  words,  the  priest  bows  towards  the 
Blessed  Sacrament. 

C.  Was  this  prayer  always  used  in  the  Mass  ? 

P.  Yes ;  it  is  so  ancient  and  was  so  universal  as 
to  leave  no  doubt  of  its  being*  an  apostolical  tradition. 

[(7.  How  far  may  those  who  liave  died  out  of  Ca- 
tliolic  communion  be  remembered  in  this  prayer? 

P.  The  same  rule  applies  here  as  in  the  "  Me- 
mento of  the  Living-,"  except  that  the  conversion  of 
those  remembered  cannot  here  enter  into  the  objects 
of  the  petition.  But  considering-  the  great  excuses 
which  want  of  opi)ortunity,  the  defects  of  education, 
and  other  similar  disadvantages,  furnish  in  the  case 
of  material  (i.  e.  actual  but  unconscious)  heresy  and 
scliism,  the  Church  is  willing  to  extend  the  judgment 
of  charity  to  many  (we  know  not  how  many)  who 
have  died  out  of  her  pale.  Still  the  trembling  hope 
with  which  we  ask  God  to  extend  to  them  the  bene- 
fits of  a  propitiation  intended  for  the  faithful,  is  some- 
thing very  different  indeed  from  the  comfort  with 
which  we  can  appeal  to  Him  for  those  wlio  havo 
"  gor.e  before  us"  at  least  "in  the  sign  of*  true  Ca- 
tholic "  faith."  J  ♦ 

*  Tho  passago  horo  contained  >vithin  brnckots  is  i)niittcd 
ia  the  llaliau  translaliun,  att  being  •*  applicttblc  rather  lo  t 


66  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

THE  "  NOBIS  QUOQUE  PECCATORIBUS."  ' 

P,  The  priest  here  breaks  sik  nee  with  a  mournful 
confession,  at  which,  like  the  pubHcan  in  the  parable, 
he  strikes  his  breast;  then  immediately  resuming 
silence,  he  continues  the  prayer  of  which  these  sor- 
rowful words  form  the  commencement.  It  is  alto- 
gether as  follows  : 

"  Vouchsafe  to  give  us  sinners,  Thy  servants, 
hoping  in  the  multitude  of  tfly  mercies,  some 

PART   AND    FELLOWSHIP    WITH    TlIY   HOLY   ApOSTLES 

AND  Martyrs;  with  John,  Stephen,  Matthias, 
Barnabas,  Ignatius,  Alexander,  Marcellinus, 
Peter,  Felicitas,  Perpetua,  Agatha,  Lucy,  Agnes, 

CiECILIA,  AnASTASIA,  AND  ALL  TlIY  SaINTS,  INTO 
WHOSE  COMPANY  WE  BESEECH  THAT  ThOU,  WHO  WEIGH- 
EST  NOT  MERITS  BUT  PARDONEST  OFFENCES,  WOULDEST 
BE  PLEASED  TO  ADMIT  US  ;  THROUGH  ChRIST  OUrLoRD." 

C.  What  is  the  force  of  this  prayer  ? 

P.  Mention  having*  been  made  in  the  prayer  for 
the  dead  of  the  state  of  eternal  blessedness,  the  Church 
proceeds  to  ask  that  we  sinners  may  likewise  receive 
a  portion  in  the  same  inheritance,  together  v>dth  those 
members  of  the  kingdom  of  glory  who  are  enumer- 
ated, and  all  other  iVa  Saints  of  God. 

C,  Who  is  St.  Jo!m,  named  in  this  catalogue? 

P.  Most  probably  St.  John  the  Baptist,  who, 
with  St.  Stephen,  first  received  the  crown  of  martyr- 
dom after  the  coming*  of  Christ.  But  others  have 
supposed  that  it  is  the  Evangelist ;  and  that,  having* 
been  formerly  named  as  an  Apostle  and  Martyr,  here 
he  is  commemorated  as  eminent,  together  with  St. 
Stephen,  for  the  grace  of  virginity.  But  the  former 
opinion  is  the  more  approved.  I  have  already  said 
why  St.  Matthias  was  omitted  in  the  earlier  list; 
here  the  omission  is  supplied. 

Protestant  than  to  a  Catholic  country.'*  It  is  consequently 
EOt  included  in  the  Koman  "imprimatur." 


THE  CANON  CONTINUED.  67 

C.  I  would  know  also  sometliing*  of  the  other 
Saints  here  commemorated. 

P.  St.  Alexander  was  Pope  early  in  the  second 
century;  St.  Marcellinus  and  St.  Peter  suffered  for 
the  Faith  under  Diocletian ;  SS.  Perpetua  and  Feli- 
citas  were  martyred  unier  the  Emperor  Severus  in 
the  third  century.  The  rest  are  better  known.  Car- 
dinal Bona  remarks  {Iter.  Liturg.  1.  ii.  c.  14,  n.  5), 
that  in  this  catalogue  various  orders  of  sanctity  are 
represented.  Thus  St.  Stephen  was  a  deacon;  St. 
Matthias  and  St.  Barnabas,  apostles ;  St.  Ignatius,  a 
bishop ;  St.  Alexander,  a  pope ;  St.  Marcellinus,  a 
priest;  SS.  Felicitas  and  Perpetua  were  married; 
and  the  rest  were  virg-ins.  We  may  observe  also  that, 
as  before,  none  but  martyrs  are  commemorated. 

THE  CANON  CONTINUED. 

C.  How  does  the  Canon  proceed  ? 

P.  Taking  up  the  last  words  of  the  preceding 
prayer,  "Through  Christ  our  Lord,"  it  continues: 
*'By  whom,  0  Lord,  Thou  dost  always  create, 

SANCTIFY,  ij^  VIVIFY,  »J^  AND  BLESS,  pj^  AND  GRANT  US 

ALL  THESE  GOOD  THINGS."  (At  the  ci'osses  the  priest 
^-igns  the  Sacred  Host  and  chalice  together;  and 
then  with  the  former  makes  five  crosses,  three  over 
the  chalice^  and  two  between  it  and  himself,  at  the 
same  time  saying)  *'  through  >J4  IIim  and  with  ^ 
Him,  and  in  >Ji  Him,  to  Thee  God  the  Father  Al- 
mighty, ^  in  the  unity  of  the  Holy  Ghost,  be 
ALL  HONOUR  AND  GLORY."  (Here  the  priest  holds  tlio 
Saci'ed  Host  over  the  clialice,  and  slightly  elevates 
both  of  them  together.) 

C.  Why  are  these  atti-ibutes  of  God  bei*e  com- 
memorated 1 

P.  In  reference  to  the  A<lorable  Sacrament.  He 
who  "  creates  all  tliese  things,"  can  also  **  sanctify," 
"vivify"  (that  is,  renew  as  to  their  nature  and  ob- 


Gfi  ORDER  AND  CLRl-MONIAL  OF  THE  MASS. 

ject),  ^'  bless"  them  to  our  profit^  and  ^^  grant"  them 
to  our  use.  Durandiis  thus  paraphrases  this  prayer : 
^^  Thou  dost  create"  these  gifts  by  giving-  them  a 
being" ;  "  sanctify"  them  by  consecration ;  ^^  vivify"' 
them  by  changing-  their  substance;  ^Mjless"  them 
that  they  may  be  profitable ;  and  "  grant"  them  so 
as  to  profit  us. 

C.  What  is  the  action  which  the  priest  performs 
in  raising'  the  Sacred  Host  with  the  chalice '{ 

P.  It  is  called  the  Little  Elevation;  and  is  of 
greater  antiquity  than  that  which  follows  upon  the 
consecration.  Since,  however,  the  latter  has  been 
introduced  in  the  Church,  this  second  Elevation  has 
been  less  solemn ;  the  Sacred  Host  and  chalice  are 
raised  but  a  short  distance  from  the  altar,  and  are 
not  presented  to  the  people  for  adoration. 

C.  What  does  the  Little  Elevation  express ;  and 
what  thoughts  should  accompany  it  ? 

P,  It  may  be  regarded  as  an  act  of  homage  to 
the  majesty  of  God  in  the  creation  of  tlie  world 
through  the  instrumentality  of  the  Divine  Word  ;  for 
by  this  act  we  make  Him  a  distinct  and  special  ob- 
lation of  the  Divine  Holocaust;  the  Body  and  Blood 
of  His  Son  Jesus  Christ. 

C.  Is  not  the  bell  sometimes  rung  at  this  second 
Elevation  ? 

P.  Yes ;  this  custom  prevails  in  several  Catholic 
countries.  I  have  heard  of  it  as  existing  in  Spain, 
Portugal,  France,  and  Ireland ;  but  it  is  not  univer- 
sal in  the  Church.  At  Eome,  the  bell  is  rung  at  the 
Sanctus  and  Elevation  only.* 

OUR  lord's  prayer. 
C.  Here  the  priest  again  says  aloud,  '^Per  omnia 
saecula  seeculorum,"  does  he  not  ? 

•  When  the  Blessed  Sacrament  is  exposed,  it  i?  not  rung 
at  all;  nor  between  Holy  Thursday  and  Holy  Saturday. 


THE  "  OUR  FATHER."  6J> 

P.  Yes ;  in  tliis  place  he  agtiin  lifts  up  his  voice^ 
which,  except  in  the  penitential  words,  *^  Nobis  qno- 
cpio  peccatoribus,"  has  not  been  heard  since  the  be- 
ginning- of  the  Canon. 

C.  Is  the  sentence  "Per  omnia  ssecala  siecn- 
lorum*'  the  end  of  a  prayer,  as  in  the  former  in- 
stance ? 

P.  Yes ;  it  is  so  on  each  of  the  three  occasions 
on  which  it  forms  the  introduction  of  an  address  to- 
the  people.  And  in  every  instance  it  is  a  kind  of 
pledg-e  to  the  people  that  the  priest  has  been  all  the- 
while  interceding-  for  them.  Here  it  is  the  termina- 
tion of  the  prayer  last  cited,  which  ends,  you  remem- 
ber, with  an  ascription  of  honour  and  glory  to  the 
Blessed  Trinity.  This  doxolog-y  concludes,  as  usual,, 
with  the  words,  which  are  said  aloud  :  "  For  ever 
AND  EVER."  IV.  Amen.  Then  the  priest  immediately 
i-ejoins :  "  Let  us  pray  ;"  after  which  he  prefaces 
the  Lord's  Prayer  with  the  following-  introduction : 
*'  Admonished  by  salutary  precepts,  and  informed 
i;r  the  Divine  institution,  we  presume  to  say,"  &c.. 

C,  What  is  the  meaninj^  of  this  introduction  ■ 

P,  It  imports  that,  except  with  the  encoui-ag'e- 
ment  of  our  Lord's  jn-ecept  and  institution,  sinners 
such  as  we  could  not  venture  upon  addressing-  God 
in  those  terms  of  filial  confidence  and  affection  witli 
which  the  "  Our  Father"  opens. 

C.  And  now  of  the  Lord's  Prayer  itself, 
of  great  antifpiity  in  the  Mass/ 

P.  Yes;  all  the  older  Liturg-ies  contain  it;  and 
it  is  g-enorally  thought  to  have  been  iutroducoj  by 
the  Apostles,  if  not  under  the  direct  sanction  of  our- 
Lord  Himself. 

C.  But  do  not  some  attribute  its  insertion  in  tho 
Mass  to  St.  Gregory? 

P.  If  so,  tliey  mean  that  St.  Gregory  confirmed* 
or  modified  its  u^e. 


70  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  By  what  ceremonies  is  it  accompanied  ? 

P,  The  priest  having-  covered  the  chaHce,  after 
holding*  the  »Sacred  Host  over  it,  adores  the  precious 
Blood  of  our  Lord  (as  is  customary  before  and  after 
•exposing-  it),  then  laying-  the  palms  of  his  hands  on 
the  altar,  within  the  corporal,  he  proceeds  to  the 
^'  Our  Father";  at  the  words  ''  Let  us  pray"  he  joins 
liis  hands,  and  keeps  them  joined  dnring-  the  short 
preface.  Then  extending*  them,  and  inclining*  his 
head  towards  our  Lord  in  the  Blessed  Sacrament, 
and  keeping-  his  eyes  intently  fixed  on  Him,  he  goes 
on  to  say,  slowly  and  reverently,  our  Lord's  Prayer. 

C.  May  the  priest  he  considered  to  say  our  Lord's 
Prayer  in  any  particular  spirit  and  intention,  such  as 
may  also  he  shared  by  those  present  ? 

P.  Beyond  all  doubt ;  he  may  be  undei'stood  to 
use  it  with  an  especial  eye  to  the  g'oodness  of  God  in 
the  Blessed  Eucharist. 

C.  Could  you  throw  this  idea  into  a  paraphrase  ? 

P.  I  will  attempt  to  do  so.  "  Our  Father," 
whom  we  so  address  in  the  spirit  of  adoption,  as  sons 
beg'ott?n  to  Thee  thi'oug-h  the  Blood  of  Jesus  Christ, 
our  g-reat  High  Priest  and  salutary  Victim ;  "  who 
ART  IN  Heaven,"  yet  condescendest  to  our  weakness ; 
"hallowed  be  Thy  Name,"  and  especially  for  these 
Divine  mysteries.  0,  may  this  act  of  ours  be  some 
compensation  for  all  the  injuries  and  blasphemies 
which  Thy  Eternal  Son  sustains  in  this  most  pre- 
cious instance  of  His  condescension  to  man  !  "  Thy 
KINGDOM  come,"  in  anticipation  and  hastening*  where- 
of w^e  do  thus  continually  "  sliow  our  Lord's  death" 
by  "eating-  this"  Divine  "Bread,"  and  "drinking* 
this"  precious  "  Chalice"  (1  Cor.  xi.  26).  "  Thy  will 
BE  DONE  ON  EARTH,"  by  all  Thy  people,  and  especially 
by  Thy  priests,  who  strive  to  serve  Thee  and  to  fulfil 
all  Thy  mind,  even  "  as  it  is  in  Heaven"  accom- 
plished by  the  Ang-els,  whose  office  they  bear  as  Thy 


♦SEQUEL  OF  THE  "  OUR  FATHER.**  71 

minister?,  and  whose  alacrity  they  would  imitate  with 
the  intensity  and  ardour  of  a  "  burning*  firo''  (Ps.  ciii. 
4).  "  Give  us  this  day  ouii  daily  bread/'  even  as 
Thou  art  now  about  to  g-ive  it  us  in  this  most  holy 
banquet,  even  the  bread  of  Ang"els,  the  bread  which 
Thou  hast  given  us  from  Heaven,  *' having-  in  It  all 
that  is  delicious,  and  the  sweetness  of  every  taste" 
(Wisd.  xvi.  20).  "  And  forgive  us  our  trespasses," 
throug*h  the  great  Sacrifice  of  Propitiation,  which 
here  we  commemorate,  and  represent,  and  continually 
offer  in  its  unbloody  form ;  *'  as  we  forgive  them 
THAT  TRESPASS  AGAINST  US,"  desii'ing*,  before  bring- 
ing- our  own  offering-  to  the  altar,  to  be  reconciled 
with  them  (St.  Matt.  v.  23,  24),  whose  light  ''  tres- 
passes ag-ainst  us,"  how  can  we  remember  amid  these 
[irecious  memorials  of  Thy  pardoning-  love  for  sin- 
ners ?  But  forasmuch  as  this  precious  Sacrifice  is  a 
])ledg-e  not  less  of  Thy  sanctifying*  than  of  Thy  sav- 
ing- ])ower;  therefore  we  ask  that  throug-h  it  Thou 
wouldest  be  ])leased  not  only  to  "  lead  us  not  into 

TEMPTATION,"    bllt    also    tO    "  DELIVER    US    FROm"    all 

"evil"  both  of  soul  and  body.  And,  therelore,  we 
say,  Amen.     So  be  it. 

THE  SEQUEL  OF  OUR  LORd's  rRAVi:R. 

p.  Then  straightway,  taking*  up  tlie  last  words 
of  our  Lord's  most  holy  Prayer,  and,  as  it  were, 
|)araj)hrasing*  its  last  petition,  the  priest  continues : 
'*  Deliver  us,  0  Lord,  we  beseech  Thee,  from  all 

evils,  present,  PAST,  AND  FUTURE,  AND  THROUGU 
THE    INTERCESSION     OF    THE    BLESSED    AND    GLORIOUS 

i.vER  Virgin  Mary,  Mother  of  God,  with  U'hv 
BLESSED  Apostles,  Peter  and  Paul,  and  Andrew, 

AND  ALL  the  SaINTS,  GRANT  OF  ThY  GOODNESS  PFACE 
IN  OUR  DAYS,  THAT,  BEING  HOLPKN  BY  THE  AID  OF 
IhY  MERCY,  WE  MAY  BE  EVKR  FREE  FROM  SIN,  AND 
SECURE    AGAINST    ALL    DJSTUI^JA^•CE,    TliROUGJl,"    »tc. 


/  Z  ORDER  AND  CEREMONIAL  OF  THE  :\rASS. 

During-  this  prayer  the  priest  holds  the  paten  in  his 
right  hand,  and  at  the  words,  "  Grant  of  Thy  g-ood- 
ness  peace  in  our  days/'  he  crosses  himself  with  it 
from  the  forehead  to  the  breast,  and  across  the  shoul- 
ders ;  at  the  w^ords,  ^*  that  hy  the  aid,"  he  kisses  the 
paten,  and  then,  with  all  reverence  and  devotion, 
places  it  under  the  Sacred  Host 

C.  What  is  the  meaning-  of  these  actions  1 
P.  The  priest  sig'ns  himself  with  the  paten,  to 
remind  himself  that  all  our  hope  of  that  peace  and 
deliverance  from  evil,  for  which  he  is  then  praying*, 
is  in  the  Passion  and  Death  of  Christ ;  and  he  kisses 
it,  as  thoug'h  it  were  the  Feet  of  Christ,  or  the  ground 
beneath  His  feet,  to  intimate  his  ardent  love  of  peace, 
both  of  soul  and  body,  in  Him. 

THE  "pax  DOMINI." 

C.  What  now  follows? 

P.  The  priest,  having  uncovered  the  clialice  while 
he  concludes  the  foremen tioned  prayer,  and  adored 
the  precious  Blood  of  our  Lord,  concludes  it  with 
the  words,  through  the  same  Christ  our  Lord, 
during  which  he  breaks  the  Sacred  Host  over  the 
chalice  into  two  parts,  one  of  which  he  places  on  the 
paten,  and  then  from  the  remaining  part  breaks  off 
also  a  small  portion  which  he  holds  over  the  chalice, 
in  the  mean  time  joining  on  the  part  from  which  he 
has  taken  it  to  iliQ  part  previously  laid  on  the  paten. 
With  the  particle  in  his  hand,  he  says,  as  the  con- 
clusion of  the  prayer,  "For  ever  and  ever,''  I^. 
Amen.  Then  he  adds,  at  the  same  time  making 
three  crosses  over  the  chalice  with  the  particle,  "  The 

PEACE  ^  OF  OUR  LoRD  ^  BE  ALWAYS  ^  WITH  YOU." 

And  then  he  drops  the  particle  into  the  chalice,  say- 
ing, "  May  this  commixtion  and  consecration  of 
the  Body  and  Blood  of  our  Lord  Jesus  Christ  be 
TO  us  receiving  it  unto  life  eternal." 


THE  "  PAX  DOMINI.**  73 

C.  Explain,  sir,  if  you  please  these  various  and 
apparently  most  important  ceremonies. 

P.  To  beg-in,  then,  with  the  fraction,  or  break- 
ing*, of  tiie  Sacred  Host.  This  is  found  in  the  ancient 
Litu]'g"ies.  The  Sacred  Host  was  every  whore  di- 
vided, but  not  always  into  the  same  number  of  por- 
tions. The  Liturg-y  of  St.  James  appoints  a  divi^^ion 
into  two  parts  only ;  the  Greeks  divide  into  four, 
following-  St.  Chi-ysostom ;  but  tlie  Latins  have  al- 
ways used  the  division  into  three.  The  practice 
comes  from  the  institution  of  Christ  and  the  exam[)lo 
of  the  Aj)ostles.  For  the  three  foi-mer  Evangelists 
expressly  tell  us  that  our  Lord  brake  the  bread ;  St. 
Luke  says,  describing-  the  feast  at  Emmaus  (which 
appears  to  have  been  a  celebration  of  the  Holy  Eu- 
charist), that  our  Lord  took  bi-ead,  and  blessed,  and 
brake  it  (c.  xxiv.  30) ;  and  adds,  that  our  Lord  was 
known  thereby  (v.  35).  From  the  Acts  we  learn 
that  the  disciples  assembled  to  break  bread  (c.  xx.  ?); 
and  St.  Paul  snys,  "The  bread  which  we  break"  (1 
Cor.  X.  IG). 

C.  Can  the  Body  of  Christ,  then,  be  broken? 

P.  No;  the  division  is  in  the  S])ecies  or  form 
alone;  the  Body  of  our  Lord  remains  unimpaiied 
and  alike  in  every  portion  of  the  consecrated  matter. 
As  the  Church  sings  in  the  Sequence  for  the  Feast 
of  Corpus  Christi  the  words  of  the  g-reat  St.  Thomas 
of  Aquin : 

"  And  they  who  of  their  Lord  partake, 
Nor  sever  Him,  nor  rend,  nor  break; 

Nought  hicks  and  nought  is  h\st; 
The  boon  now  one,  now  thousands  claim. 
But  one  and  all  receive  the  same, 

lleceive,  but  ne'er  exhaust,*'* 


"  A  fiumente  non  conoisus, 
Non  confractus,  non  divisiUi 
Integer  accipitur ; 


74  ORDER  AND  CEREMONIAL  OF  THE  MASS, 

And  again  : 

"  Nor  be  th}'  faith  confounded,  though 
The  Sacrament  be  broke;  for  know 
The  life  which  in  the  whole  doth  glow 

In  every  part  remains; 
The  Substance  which  those  portions  hide, 
No  force  can  cleave;  we  but  divide 
The  sign — the  while  the  Signified 
Nor  change  nor  loss  sustains."* 

C.  What  is  probably  the  reason  of  this  division 
of  the  Sacred  Host? 

P.  It  suffices  for  the  Church  to  know  tliat,  in 
making'  it,  she  is  following-  the  institution  of  Christ 
and  the  practice  of  the  Apostles.  Nevertheless, 
various  sig'nifications  of  the  action  have  been  found 
by  holy  men,  of  which  one  of  the  most  appropriate 
and  devout  is  that  which  sees  in  the  three  several 
])ortions  of  the  Sacred  Plost  symbols  of  the  three 
sections  of  the  Church  at  the  time  of  the  Resurrec- 
tion,— the  Court  of  Heaven,  the  ^'  Spirits  in  prison," 
to  whom  Christ  preached  during-  the  three  days  in 
which  His  Divine  Soul  and  Body  were  separated, 
and  the  Faithful  on  earth.  Of  these  the  departed 
in  Christ  were,  at  the  Resurrection,  united  with  the 
g-lorious  Church,  as  represented  by  the  larg-er  por- 
tion of  the  Sacred  Host  5  while  the  smaller  portion, 
the  Church  militant,  is,  as  it  were,  plung-ed  into  the 


Surait  unus,  sumunt  mille, 
Quantum  iste,  tantum  ille, 
Nee  sumptus  consuraitur.'* 

«  "  Fracto  demum  Sacramento 
Ne  vacilles,  sed  memento 
Tantum  esse  sub  fragmento 

Quantum  toto  tegitur. 
Nulla  rei  fit  scissura, 
Signi  tantum  fit  fractura, 
Qua  nee  status  nee  statura 

Signati  minuitur." 


THE  *'  AGNUS  DEI,"  ETC.  75 

chalice,  that  is,  made  to  partake  of  the  suifering^  of 
our  Lord. 

You  should  observe,  however,  that  one  such  sym- 
bolical application  of  these  mysteries  by  no  means 
precludes  others.  For  what  is  certainly  true  of  the 
Blessed  Eucharist,  as  it  is  the  heavenly  nourish- 
ment of  our  souls,  is  no  less  true  of  it  as  it  sup- 
})lies  food  of  meditation  to  a  devout  spiritual  inge- 
nuity. It  is  the  *^  sweetness  of  every  taste."  All 
the  powers  of  the  mind  are  set  in  action  upon  its 
exhaustless  materials.  It  exercises,  without  either 
satisfying-  or  yet  wearying*,  the  intellect;  it  leads  the 
imag'ination  into  a  new  woi-ld  of  wonders,  where, 
with  the  clue  of  a  devout  intention,  and  under  the 
guidance  of  the  Saints,  she  may  expatiate  at  will 
without  danger  of  error,  and  certainly  without  limit 
of  discovery. 

THE  "AGNUS  DEl"  AND  PRAYERS  BEFORE 
COMMUNION. 

C.  Proceed,  sir,  if  you  please,  with  your  expla- 
nation of  the  Ma^s. 

P.  We  have  now  reached  the  "Agnus  Dei,*' 
which  is  the  beginning  of  the  priest's  preparation  for 
receiving*  the  Holy  Communion.  It  consists  in  an 
address,  thrice  repeated,  to  our  Blessed  Lord  as  the 
Lamb  of  God,  slain  for  the  remission  of  sin,  and  is 
said  by  the  priest,  with  eves  fixed  on  the  Sacred 
Host : 

"0  Lamb  of  God,  who  takf.st  away  the  sins 
OF  THE  WORLD,  HAVE  MERCY  UPON  US ;'  and  these 
words  lio  repeats  thrice.  The  third  time  ho  says, 
*'  0  Lamb  of  (jod,  who  takkst  away  the  sins  of 
THK  woRLi>,  GRANT  US  Thy  i»ka(^e."  Thls  ftddross 
aj)pr()|)rijitely  follows  the  "  ]*ax  Domini :"  for  it  wns 
just  after  our  Lord  Imd  said  to  His  disciples,  "  Peace 


76      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

be  to  you,"  that  He  gave  tliem  power  of  remit- 
ting* sins  (St.  John  xx.  21-23).  The  prayer  refers 
to  the  words  of  the  Baptist :  ^'  Behoki  the  Lamb  of 
God,  behold  Him  who  taketh  away  the  sin  of  the 
world"  (St.  John  i.  29).  The  triple  repetition  of  tlie 
"Agnus  Dei"  was  ordered  by  Pope  Sergi  us,  towards 
the  end  of  the  sixth  century.  It  is  considered  to  be 
in  honour  of  the  Holy  Trinity,  who  "sent  forth  the 
Lamb,  the  Euler  of  the  earth"  (Isaiah  xvi.  1),  and 
gives  a  peculiar  intensity  to  the  prayer. 

C.  Why  is  "  grant  us  Thy  peace"  said  the  third 
time,  in  the  place  of  "  have  mercy  upon  us"/ 

P,  Anciently  each  petition  was  in  the  same 
words ;  but  as  persecutions  multiplied,  the  third  was 
changed  into  a  prayer  for  the  peace  of  the  Church. 
This,  at  least,  is  the  account  given. 

C,  What  ceremonies  are  here  used  ? 

P.  The  priest  begins  the  "  Agnus  Dei"  with 
hands  joined  before  him  •  but  when  he  comes  to  the 
words,  "  have  mercy  upon  us,"  he  places  the  left 
hand  upon  the  altar,  and  with  the  right  strikes  his 
breast,  in  token  of  hum.ility  and  contrition. 

C.  Is  the  "Agnus  Dei"  alwavs  said  in  the 
Mass? 

P.  Yes ;  except  on  Good  Friday,  when  it  is 
omitted,  together  with  all  this  portion  of  the  Mass, 
out  of  respect  to  the  great  Sacrifice  consummated  on 
that  day ;  and  on  Holy  Saturday,  when  the  Mass, 
which  is  in  honour  of  the  Resurrection,  is  also  short- 
ened, because  the  heart  of  the  Church  is,  as  it  were, 
too  full  of  joy  to  say  many  words.  In  Masses  of 
the  Dead,  as  we  shall  hereafter  see,  the  form  of  the 
"Agnus  Dei'*  is  changed. 

a  What  follows  the  "  Agnus  Dei"? 

P.  Three  praj^ers,  in  immediate  preparation  for 
the  communion  of  the  priest.  In  the  first  of  them, 
the  Church  prolongs  her  petition  for  peace,  which 


THE  "  AGNUS  DEI/'  ETC.  77 

slie  had  before  summed  up  in  the  last  ^^  Ag'nusDei/' 
She  continues : 

"  0  Lord  Jesus  Christ,  who  didst  say  to  Thine 
Apostles,  Peace  I  leave  to  you,  ]\Iy  peace  I  give 
TO  you  ;  kegard  not  my  sins,  but  the  faith  of  Thy 
Church;  and  vouchsafe,  according  to  Thy  will, 
to  pacify  and  unite  it  together,  who  LivEST  and 
reignest,  God,  world  without  end.     Amen." 

C,  Why  does  the  Church  speak  so  much  q{ 'peace 
in  tliis  part  of  the  !Mass  1 

IP,  Because  by  the  union  of  the  two  species  in 
the  chah'ce  at  the  '^  Pax  Domini"  is  mystically  repre- 
sented the  reunion  of  the  Most  Sacred  Body  and 
Blood  of  our  Lord  in  His  g'lorious  Resurrection,  the 
first-fruits  of  which  were  bestowed  in  tlie  gift  or 
peace  to  the  disciples  :  (see  St.  John  xx.  19,  21, 20). 
Then  it  was  that  our  Lord  ratified  the  promise,  of 
which  we  remind  Him  in  this  prayer,  made  on  the 
eve  of  His  death  (St.  John  xiv.  27).  In  Hke  manner, 
the  Church  also,  while  commemorating*  in  the  holy 
mysteries  the  g'lorious  Resurrection,  takes  the  oppor- 
tunit}'-  of  asking-  Him  to  extend  to  the  faithful  of  all 
times  the  benefit  of  that  same  precious  leg-acy  ;  and 
pai'ticularly  in  reference  to  the  Holy  Communion  of 
His  most  Sacred  Body  and  Blood,  for  which  the 
peace  of  God  is  the  best  prei)aration,  as  it  is  also  its 
most  blessed  fruit. 

This  latter  prayer  the  priest  says  with  head  in- 
clined, and  hands  joined,  and  resting*  u|)on  the 
altar.  In  the  same  posture  lie  repeats  also  the  fol- 
lowing" prayers:  **  0  Lord  Jesus  Christ,  Son  of  tiif. 
living  God,  who  by  the  will  of  the  Father,  and 
with  the  co-operation  of  the  Holy  Ghost,  by  Tiiv 

DEATH  HAST  GIVEN  LiFE  TO  THE  WORLD  ;  DELIVEli 
ME  BY  THIS  Thy  MOST  SACRED  liODY  AND  BlOOD  FROM 
ALL  MY  INIQUITIES  AND  FROM  ALL  EVILS,  AND  MAKE 
ME  TO  CLEAVE  ALWAYS  TO  ThY  CoM.MANDMENTS,  AND 


78  order  and  ceremonial  of  the  mass. 

never  permit  me  to  be  separated  from  tliee,  who 
with  the  same  god  the  father,  and  with  the 
Holy  Ghost,  livest  and  reignest,  God,  world 
WITHOUT  end.     Amen." 

The  third  prayer,  which  the  priest  says  directly 
before  receiving-  the  sacred  Body  of  our  Lord^  is  as 
follows :  '*Let  not,  0  Lord  Jesus  Christ,  the  re- 
ceiving OF  Thy  Body,  which  I,  all  unworthy,  pre- 
sume to  take,  be  to  me  unto  judgment  and  con- 
demnation 5  BUT,  ACCORDING  TO  TlIY  GOODNESS,  LET 
IT  PROFIT  ME  TO  THE  SAFE  KEEPING  OF  SOUL  AND 
BODY,  AND  TO  SPIRITUAL  HEALING,  W^IIO  LIVEST  AND 
REIGNEST   WITH  GoD  THE   FaTHER   IN   THE  UNITY    OF 

THE  Holy  Ghost,  God,  for  ever  and  ever.  Amen." 
These  prayers  require  no  other  remark  than  that 
which  a  careful  perusal  will  sug-gest.  You  will 
observe  several  blessings,  which  in  the  former  are 
asked  through  Holy  Communion  ;  viz.  1.  deliver- 
ance from  personal  sins ;  2.  from  all  evils  ;  8.  adher- 
ence to  the  Divine  precepts ;  4.  adherence  to  God 
Himself.  The  latter  prayer  is,  on  the  other  hand 
(as  couched  in  the  language  of  deepest  humility), 
deprecatory  of  evils  as  well  as  supplicatory  of  benefits, 
and  asks  that  the  priest  may  not  (after  the  awful 
threatening"  of  the  Apostle ;  1  Cor.  xi.  29)  receive 
judgment  to  himself  in  partaking*  of  these  holy  mys- 
teries, but  contrariwise,  the  nourishment  of  soul  and 
oody,  and  the  cure  of  all  diseases. 

C.  What  devotion  may  the  faithful  use  at  this 
time  ? 

P.  They  should  put  themselves  into  communion 
with  the  priest,  and  endeavour,  as  much  as  possible, 
CO  join  in  his  intentions. 

the  COMMUNION"  OF  THE  PRIEST. 

C.  At  this  part  of  the  Mass  I  observe  that  the 
priest  kneels  dov/n. 


THE  COMMUNION  OF  THE  PRIE^.  79 

P.  Yes ;  he  first  adores  on  his  knees  our  Lord, 
whom  he  is  about  to  receive ;  for,  as  St.  Aiig-ustine 
says,  "  none  doth  eat  the  flesh  of  Christ  till  he  liave 
first  adored ;"  then  rising*,  he  says,  still  in  secret, 
some  words  derived  from  Ps.  cxv.  o,  13,  excepting; 
that  for*^^chahce  of  salvation/'  he  here  says  ^' Bread 
of  Heaven."    The  words  he  uses  are  these  :  "  I  will 

P.ECEIYE    THE    BrEAD    OF    HeAVEN,    AND    WILL    CALL 

UPON  THE  NAME  OF  OUR  LoRD."  The  words  are  again 
repeated,  and  in  the  form  in  which  they  stand  in  the 
Psalms,  at  the  Communion  of  the  Chalice. 

C,  Ag-ain  I  observe  that  the  precious  Body  of 
our  Lord  is  called  "-  Bread." 

P.  It  is  so;  there  being*,  as  I  have  ah-eady  ob- 
served, no  dang-er  of  any  doctrinal  mistake,  when  the 
gTeat  verity  of  Transubstantiation  is  so  fully  secured 
by  the  whole  language  and  ceremonial  of  the  Mass. 
Our  Saviour  having  called  Himself  the  "  Living 
Bread  which  came  down  from  Heaven"  (St.  John 
vi.  1),  we  may  confidently  speak  of  Him  under  that 
gracious  and  beneficent  image. 

And  here,  dear  brother,  I  cannot  but  draw  your 
devout  attention  to  the  sweetness  of  this  expression 
of  confidence,  as  following  directly  upon  the  last  most 
humble  prayer.  The  priest  first  prepares  himself  by 
humility  for  adoring  his  Lord ;  then  rising  up,  as  if 
witii  renewed  strength,  he  goes  on  to  adventure  on 
receiving  Him  almost  with  a  holy  freedom  and  bold- 
ness. Then,  having  reverently  taken  his  Beloved 
into  liis  hands,  he  is  again  seized  witli  awe,  and  the 
Church  puts  tlie  lowly  words  of  the  good  centurion 
into  his  mouth.  Ho  says  aloud,  "  Loud,  I  am  not 
WORTHY ;"  and  then  continues  in  secret,  **tiiat  Thou 

SHOULDEST  ENTER  UNDER  MY  ROOF  ;  BUT  ONLY  SIM.AK 
THE  WORD,    AND  MY  SOUL   SHALL  UE    HEALED."      Anil 

tlifese  humble  wonls  ho  ropeuts  thrice,  each  time 
striking  his  breast.     At  length  he  receives  the  Body 


80      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

of  our  Lord,  making'  with  the  Sacred  Host  the  siirn 
of  the  Cross,  as  lie  says  the  words,  "  The  Body,"  and 
the  rest;  and  thsn  joining-  his  hands,  remains  for 
some  seconds  in  profoimd  meditation  on  the  great 
Gift  of  which  lie  has  been  made  partaker.  Then  he 
uncovers  tlie  Chahce  immediately  (so  it  is  prescribed 
in  the  rubric),  saying-  the  words  of  the  115th  Psalm, 

V.  12  •  ^MVhAT  shall  I  RENDER  TO  THE  LORD  FOR 
ALL  THAT  He  HATH  RENDERED  TO  ME?"  and  gOCS  On 

to  adore  the  precious  Blood  of  our  Lord.  Risin^^ 
from  his  knees,  he  removes  from  the  corporal  upon 
the  paten  any  particles  of  the  Blessed  Sacrament  of 
our  Lord's  Body  which  may  appear  on  it ;  and  then 
with  the  thumb  and  forefing-er  of  the  rig-ht  hand,  or 
one  of  them,  transfers  them  all,  together  with  any 
which  may  be  upon  the  paten,  into  the  chalice.  This 
over,  he  continues,  in  the  words  of  the  115th  Psalm: 

*'I  WILL  RECEIVE  THE  ChALICE  OF  SALVATION,  AND 
WILL  CALL  UPON  THE  NAME  OF  THE  LORD."   Then 

making-  with  the  Chalice  the  sign  of  the  Cross,  he 
receives  the  precious  Blood  with  the  words,  "  The 
Blood,"  and  the  rest. 

THE  COMMUNION  OF  THE  FAITHFUL. 

P.  At  this  point  the  priest  administers  the  Holy 
Communion  to  any  of  the  Faithful  who,  being  duly 
qualified,  may  desire  it. 

C.  May  lie,  then,  refiise  Communion  to  any  who 
desire  it? 

P.  Yes  ;  he  not  only  may,  but  is  bound  to  with- 
hold the  Adorable  Sacrament  from  any  excommuni- 
cated person,  or  notorious  sinner,  or  person  approach- 
ing* it  without  due  external  reverence. 

C.  What  are  the  other  qualifications  of  a  Com- 
municant, besides  being  under  no  ecclesiastical  or  pub- 
lic disqualification  ? 

P,  The  Communicant  should  be  in  the  state  of 


TIIE  COMMUNION  OF  THE  FAITHFUL.  81 

grace;  either  free,  or  having"  been  by  confession  and 
absohitiun  freed,  from  mortal  sin ;  he  mnst  have 
fasted  strictly  from  the  precedino;  midni<:ht,  and  of 
com-so  approach  with  the  requisite  dispositions. 

C.  Is  the  state  of  fasting*  obhgatory  upon  Com- 
municants, and  what  are  the  conditions  of  it? 

P.  It  is  not  obHgatory  only  but  indispensable, 
except  in  the  case  of  persons  in  danger  of  denth,  who 
receive  the  Holy  Sacrament  in  the  way  of  Yiaticum 
{i.  e.  as  a  provision  for  their  passage  into  the  unseen 
world),  and  in  one  or  two  other  extreme  cases ;  as, 
for  instance,  when  priests,  in  order  to  avoid  some  yet 
graver  violation  of  the  Church's  rules,  are  allowed  to 
receive  it,  after  having  previoush',  and,  of  course, 
without  foresig'ht  of  such  emergency,  broken  their 
fast. 

C.  But  do  not  priests  say  three  Masses,  and  con- 
sequently receive  the  Blessed  Sacrament  three  times 
on  Christmas-day  ? 

P.  Yes ;  and  in  countries  where  there  is  a 
scarcity  of  priests,  they  are  sometimes  allowed,  even 
at  other  times,  to  dvpUcatey  i.  e.  to  say  Mass  twice 
on  the  same  day.  But  in  neither  of  these  cases  do 
they  partake  of  any  food  or  liquid,  except  the  Holy 
Sacrament  itself,  which,  not  being;  ordinary  food,  is 
not  considered  to  militate  against  the  fast,  and  con- 
sequently they  do  not  drink  the  wine,  or  wine  and 
water,  of  the  Ablutions,*  till  the  last  of  the  Masses 
which  they  say  on  the  same  day. 

C.  And  now,  sir,  about  the  nature  of  tliis  fnst 
before  Communion.  Does  it,  like  the  ecclesiastical 
fast,  ahow  of  taking  liquids? 

P.  No;  it  is  what  is  called  a  physical ^  i.e.  na- 
tural, fast,  and  precludes  the  swallowing  of  any  food 
or  liijuid  whatever  j  so  that  water,  taken  even  by 

•  Sco  pago  87. 
Q 


82      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

accident,  would  debar  the  person  from  g'oing-  to  Com- 
munion on  the  same  day. 

C.  What,  even  a  drop? 

P.  A  drop  swallowed  by  accident  along-  with  the 
natural  secretion  of  the  mouth  is  a  case  excepted  by 
the  rubi-ic  from  the  general  law. 

C.  IIow  minute  are  these  provisions  j  an  enemy 
mig'ht  say,  how  trivial ! 

P.  Yes ;  but  he  would  be  a  very  shallow  rea- 
soner ;  for  consider  onh^  the  natural  tendenc}'  of  men 
to  encroach  upon  laws  which  are  not  carried  out  into 
detail,  and  you  will  acknowledge  the  wisdom  of  the 
Church  in  making  no  exceptions  to  her  rules  but  such 
as  are  recpiired  by  necessity  and  cliarity. 

C,  Be  pleased,  sir,  to  explain  the  manner  of  giv- 
ing- Communion^  daring  Mass,  to  the  Faithful. 

jP.  The  priest,  having-  received  of  the  chalice, 
takes  a  sufficient  number  of  the  Sacred  Hosts^  of  a 
smaller  size  than  that  used  for  the  Sacrifice,  either 
on  the  paten,  or  in  the  ciborium,  the  vessel  in  which 
they  remain  in  the  tabernacle  on  the  nltar.  These 
particles  have  either  been  consecrated  in  the  Mass,  or 
reserved  from  former  consecrations.  Placing  them 
on  the  paten,  or  if  they  be  in  the  ciborium,  uncover- 
ing it,  he  first  adores  the  sacred  Body  of  our  Lord, 
and  then  turning-  sideways  towards  the  people,  in 
order  not  to  turn  his  back  on  the  Blessed  Sacrament, 
he  pronounces  over  the  communicants  tlie  two  pray- 
ers of  Absolution,  at  the  same  time  blessing  them 
vvith  his  hand,  saying-,  "  May  Almighty  God  have 

MEIICY   LTON  you,  FOEGIVE  YOU  YOUR  SINS,  a5sD    LEAD 

YOU  TO  LIFE  ETERNAL.  Amen."  And  then  :  *'May 
THE  Almighty  and  merciful  Lord  geant  you  in- 
dulgence, ABSOLUTION,  AND  REMISSION  OF  YOUR  SINS.'^ 

C,  Are  not  these  the  same  praj^ers  which  were 
used  at  the  beginning-  of  Mass  'I 

P.  Yes ;  with  these  exceptions,  that  here  ''  your 


THE  COMMUNIO:^  OF  THE  FAITHFITL.  83 

sins"  is  said  for  "  our  sins ;"  and  the  form  not  beini:^^ 
simply  pi-ecatory,  but  authoritative  also,  it  is  ac- 
companied by  an  act  of  benediction. 

The  priest  then  turns  to  the  altar,  and  liavin<^ 
ag-ain  adored  on  his  knee,  takes  into  liis  hand  the 
])aten,  or  vessel  containing  the  Sacred  Hosts,  and 
slig'htly  raising  one  of  theni,  so  as  to  exhibit  it  to 
the  })eople,  he  pronounces  aloud  the  whole  of  the 
following-  words,  repeating  them  three  times,  "  Lord, 
I  am  not  worthy  that  Thou  shouldest  enter  under 
my  roof;  but  only  si)eak  the  word,  and  my  soul 
shall  be  healed."  After  the  third  time,  he  descends 
the  altar-steps  to  the  communicants,  to  whom  he 
administers  the  Blessed  Sacrament,  beg'inning"  from 
those  at  the  epistle  side. 

C.  Can  Communion  be  given  out  of  Mass? 
P.  Yes,  if  there  be  a  reason.  Jn  that  case,  the 
priest  habited  in  a  surplice,  with  a  stole  of  the  colour 
nj)propriate  to  the  day,*  communicates  the  faithful 
irom  the  pre-consecrated  Hosts  reserved  for  that 
purpose  in  tiie  tabernacle;  and  the  communion  ovei-, 
lie  returns  to  the  altar,  saying  the  Antiphon  at  the 
Magnificat  on  the  Feast  of  Corj)us  Christi,  "  0  sa- 

■>'um  convivmmy  ^'0  sacred  Banquet,  in  which 
(Jhrist  is  received,  the  memory  of  His  Passion  cher- 
ished, the  mind  filled  with  grace,  and  a  pledge  g-iveu 
to  us  of  future  glory;"  with  the  versicle  and  res[)onse 
from  the  Book  of  Wisdom  :  ^.  '^Thou  didst  g'ive 
them  Bread  from  heaven."  IV.  ^' Havini^  in  it  all 
that  is  delicious."  And  then  the  Collect  of  Corpus 
(Jhristi  :  '^0  Cod,  who  under  this  wondrous  Sacm- 
ment  hast  loft  us  the  memory  ot'Thy  Passion  ;  g'rant 
us,  we  lieseech  Thee,  so  to  venerate  the  sacred  JMys- 
t  cries  of  Tliy  Body  and  Blood,  that  we  nuiy  con- 

tnntly  experience  the  fruit  of  Tliy  redemption  ;  Who 

*  Sec  Kitualc  HumaDum.     I3ut  white  may  be  used. 


84  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

livest  and  reignest/'  (fee*  Then  the  communiv*ants 
are  dismissed  with  the  hlessiiig-,  "  The  benediction  of 
God  Ahnig-hty,  Father,  ^  and  Son,  and  Holy  Ghost, 
descend  upon  you,  and  abide  with  you  always."  This 
is  said  in  the  plaral  number  even  when  there  is  but 
one  communicant.  But  when  Communion  is  given 
in  the  Mass,  this  benediction  is  not  said,  because  the 
communicants  are  blessecl  in  the  Mass  itself. 

THE  COMMUNION  OF  THE  FAITHFUL  CONTINUED. 

C.  I  suppose  that  the  chief  part  of  the  Mass  is 
now  over? 

P.  Yes ;  all  divines  consider  that  the  Sacrifice  is 
complete  in  the  Communion ;  and  it  is  the  common 
opinion  that  the  Consecration  is  alone  essential  to  it. 
Even  those,  however,  who  so  hold,  regard  the  Com- 
munion as  necessary  to  its  integrity.  And,  accord- 
ingly, the  Church  makes  the  greatest  point  of  the 
Sacrifice  not  being  interrupted  before  the  commimion 
of  the  priest,  which  is  the  consumption  of  the  Holy 
Victim.  Should  the  celebrating  priest  die  between 
the  consecration  and  communion,  or  in  any  other  way 
be  disabled  from  proceeding  to  complete  the  SacriHce, 
the  rubric  prescribes  that  another  priest  be  called  in 
to  carry  on  the  Mass.  And  so  strong  is  the  Church 
on  this  point,  that  she  even  waves  in  its  favour  her 
all  but  necessary  rule,  which  requires  that  the  holy 
Communion  should  be  received  fasting;  for  in  this 
extreme  case  she  allows  a  priest  who  is  not  fasting 
to  proceed  with  the  Mass,  where  another  cannot  be 
found. 

*  During  Easter-time,  Alleluia  is  added  to  the  versicle 
and  response,  and  the  following  prayer  said  instead  of  "Deii8 
qui  nobis:"  "Pour  into  ns,  <)  Lord,  we  beseech  Thee,  the 
Spirit  of  Thy  love,  and  as  Thou  ha^t  satisfied  us  v/ith  pas- 
chal sacraments,  K}ake  us  in  Thy  pity  to  be  of  one  heart  j 
through,"  &c. 


THE  COMMUNION  OF  THE  FAITHFUL.  85 

C,  What  is  a  priest  to  do  wlio  forgets  tlii.t  he 
lias  accidentally  broken  his  fast  till  he  has  beg-un  and 
g'ot  some  way  in  the  Mass  ? 

P.  If  he  should  have  begun  the  Canon,  all 
igree  that  lie  ought  not  to  break  off;  if  he  has  not 
reached  the  Offertory,  all  agree  that  he  should  do 
so ;  if  the  disqualification  be  remembered  between 
the  Offertory  and  the  Canon,  he  woukl  not  err 
in  adopting  either  course ;  still  it  would  be  better 
to  desist. 

C.  And  a  person  going  to  Communion,  who  re- 
members, when  he  is  kneeling  to  receive  it,  that  he 
is  similarly  disqualified  ? 

P.  If  the  person  could  withdraw  without  parti- 
cular observation,  it  would  be  best  to  do  so ;  other- 
wise it  would  be  better  to  receive,  on  account  of 
scandal  which  might  ensue  from  retiring  at  the  last 
moment. 

C.  And  what  now,  if  one  w^ere  to  remember, 
after  having  received,  that  one  had  previously  broken 
fast  ? 

P.  In  all  such  cases,  where  there  has  been  no 
wilful  irreverence,  or  neglect,  we  should  make  our- 
selves perfectly  easy.  To  admit  scruples  in  such 
cases  is  far  worse  than  to  commit  a  roere  mntcrhd 
fault,  i  e.  ^  fault  which  is  only  such  \k  itself,  not  in 
the  individual. 

C.  We  liave  got  into  a  digression,  and  may  as 
well  go  on  with  it  a  little  longer.  What  should  bo 
done,  if  by  accident  the  Blessed  Sacniment  were  to 
fail  in  the  act  of  conveying  it  into  the  mouth  of  the 
communicant? 

P.  A  cloth  or  card  is  always  held  under  the  chin. 
If  the  Blessed  Sacrament  fall  l)y  accident  into  the  ci- 
borium,  or  on  the  paten,  nothing  needs  to  be  done  (aS 
the  vessels  are  sacred),  thougli  every  care  must  be 
taken  to  prevent  any  such  accident  at  all.     But  if  it 


8G      ORDER  AND  CEREMONIAL  OF  THE  MASS. 

full  on  tlie  cloth,  or  wliat  is  worse,  on  the  gToimd,  the 
spot  on  whicJi  it  rests  must  he  noted  aud  carefully 
washed^  and  the  water  which  has  touched  the  spot 
thrown  into  the  sacrarium  {oi-  drain  ofsacred  liquids). 
In  such  a  case  the  communicant  should  assist  the 
]n-iest  to  ohserve  the  spot.  If  (which  is  unlikeh^, 
hut  possible)  it  were  to  fall  on  the  dress  of  the  com- 
municant, the  best  thing  to  do  would  he  to  note  the 
spot,  and  g-o  after  Mass  into  the  sacristy  to  g-et  it 
washed.  The  priest,  of  course,  and  not  the  commu- 
nicant, must  remove  the  Blessed  Sacrament  from  the 
dress. 

C.  May  the  Blessed  Sacrament  ever  be  touched 
excef)t  by  a  priest  ? 

P.  By  no  means  whatever  ;  if  done  consciously 
and  intentionally,  out  of  irreverence,  or  even  negli- 
g'ence,  it  woidd  be  a  mortal  sin  so  to  touch  it. 

C.  Accidents  at  the  time  of  communion  must  be 
ver}'  distressing'. 

P.  Nothing*  shoidd  be  very  distressing*  which  is 
purely  unintentional ;  however,  I  do  not  deny  that 
we  may  well  be  distressed,  within  due  limits,  at  any 
even  purely  accidental  injuiy  to  the  Mnjesty  of  our 
Lord  in  the  Blessed  Sacrament ;  and  on  this  account 
communicants  should  be  very  careful  to  assist  the 
priest  in  the  act  of  giving  communion,  by  openinc^ 
the  mouth  and  presenting*  a  sufficient  surface  of  the 
tongue,  though  without  opening*  the  moutli  too  wide, 
or  drawing  the  head  too  much  back  (which  look, 
unseemly),  or  holding  the  tongue  too  much  down, 
which  is  dangerous. 

But  now  to  proceed  with  the  explanation  of  Mass. 
The  priest,  having  received  of  the  chalice,  or  if  there 
oe  communicants,  having  re-arranged  every  thing 
on  the  altar  after  communicating  the  Faithful,  first 
inspects  the  paten,  and  receives  any  atoms  of  the 
Blessed  Sacrament  which  may  have  escaped  his  no- 


THE  ABLUTIONS.  87 

tice,  tlien  liolding*  out  the  clinlice  to  tlie  server,  he 
g-oes  on  to  receive  the  Jir.'it  ahlut'wn. 


PART  III. 
dTrom  tl;e  Communion  to  tljc  i£nt<  of  iHasi. 


CHAPTER  I. 

THE  ABLUTIONS. 

C.  What  are  the  ahliitions  ? 

P.  They  are  wine  and  wine  and  water  poured 
into  the  chalice,  and  afterwards  received  hy  the  priest, 
in  order  to  insure  his  receiving*  any  particles  of  the 
Sacred  Blood  remaining;  in  it.  The  iirst  ablution 
consists  of  wine  only,  which  is  poured  into  the 
chalice  in  al)out  the  same  quantity  as  at  the  offer- 
tory. The  priest,  while  it  is  being-  poured  in,  say8 
the  following  prayer:  "Let  us,  OLord,  with  pure 

MIND  receive  what  WE  HAVE  TAKEN  WITH  OUR  MOUTH, 
AND  MAY  IT  OF  A  TEMPORAL  GIFT  BECOME  AN  ETERNAL 
REMEDY." 

C.  Why  is  holy  Communion  called  a  "tempoi*al 
gift"? 

P,  Because  it  is  received  in  this  our  state  of  j)il- 
gTinia«i:e. 

When  the  wine  is  poured  in,  the  priest  tiu-ns 
round  the  clr.dice,  so  as  to  let  the  wine  take  up  any 
(hops  which  may  have  adhered  to  the  inside,  and 
then  drinks  it.  Once  more  glancing*  at  the  )mten 
(this  being  the  last  suitable  opjuirtunity  of  receiving 
any  minute  fragments  of  the  Blessed  Sacrament)  lie 
sets  it  down,  aud  holding;  the  thumb  and  forefinger 


88       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

of  eacli  hand  joined  over  the  chalice^  he  takes  it  to 
tbe  epistle  side,  where  the  server  pours  first  wine  nnd 
then  w^ater  over  his  fingers  into  the  chahce.  Tbe 
priest,  having'  wiped  his  fingers,  receives  the  wine 
and  water. 

C.  Why  does  the  priest  wash  his  fingers  and 
receive  tlie  ahlution  ? 

F.  To  guard  against  any  fragment  of  the  Blessed 
Sacrament  adhering  to  them,  and  to  secure  his  eat- 
ing and  drinking  the  whole  fruit  of  the  consecration. 

C.  Why  is  water  used  as  well  as  w^ine  ? 

P.  In  order  to  neutralise  the  sacred  species, 
which  wine  alone  does  not  neutralise.  There  should 
therefore  be  at  least  as  much  water  as  wine  infused. 

C.  Does  the  priest  say  any  prayer  at  the  second 
ahlution  ? 

P,  Yes,  before  he  receives  it,  he  says,  ^'May 
Thy  Body,  0  Lord,  WHrcii  I  have  taken,  and  Thy 
Blood  which  I  have  drunk,  cleave  to  my  interior  : 

AND  GRANT  THAT  NO  STAIN  OF  SIN  MAY  REMAIN  IN  ME, 
WHOM  PURE  AND  HOLY  SaCRAMENTS  HAVE  REFRESHED, 

who  livest  and  reignest  for  ever  and  ever. 
Amen." 

C.  I  observe  that  all  the  latter  prayers  have  been 
addressed  to  our  Blessed  Lord. 

P.  Yes,  from  the  "  Agnus  Dei"  till  the  "  Post- 
communion." 

C.  Why  is  this? 

P.  Because  all  these  prayers  relate  directly  to 
the  act  of  holy  Communion. 

C.  Why  doss  the  priest  here  stay  at  the  middle 
of  the  altar  ? 

P,  To  wipe  and  re-arrange  the  chalice  and  paten, 
and  cover  them  with  the  veil.  All  these  things  the 
Church  desires  to  be  done  wdth  care  and  neatness, 
but  without  needless  delay. 


89 


CHAPTER  ir. 

THE  ^^COMMUXIO'  AND  POSTCOMMUNION. 

C,  What  is  the  "  Commnnio"  1 

P.  A  short  sentence  so  called  because  said,  and 
(at  Solemn  Mass)  also  sung-,  immediately  after  the 
communion  of  the  Faithful,  the  Missal  liaving*  been 
previously  removed  by  the  server  from  the  g'ospel  to 
the  epistle  side. 

C.  lias  this  been  always  in  the  Mass  ? 

P.  It  has  not.  In  the  time  of  St.  Ambrose  the 
priest  said  the  ^^Nunc  dimittis"  in  his  own  name  and 
that  of  the  Faithful.  In  some  other  ancient  Litur- 
g-ies  a  psalm  was  said  in  this  place ;  but  in  process  of 
time  it  appears  to  have  been  curtailed  into  a  sing-le 
verse  or  sentence,  like  the  Introit  and  Offertory. 

C.  What  is  the  purport  of  the  verse  called  "  Com- 
munion" ? 

P.  It  bears  upon  the  subject  of  the  Mass,  where 
proper  to  any  Festival.  At  other  times  it  g*enei*ally 
embodies  some  holy  sentiment  or  edifying  lesson. 

C.  Why  is  it  so  short  ?  Is  not  this  a  departure 
from  antiquity? 

P.  I  have  said  that  it  is  probably  abbreviated 
from  some  longer  devotion.  J3ut  it  is  our  duty  to 
take  every  provision  of  our  Holy  Church  as  it  comes 
before  us,  and  never  to  contrast  lier  manner  at  one 
time  with  her  manner  at  another,  to  the  disadvantag'c 
of  any  one  of  her  institutions.  The  ancient  Church 
was  best  for  the  ancients,  and  the  modern  Cliurch  is 
best  for  us.  Holy  Scrinturo  itself  discourag-es  such 
comparisons  as  ** foolish.  It  says,  "  Say  not,  What 
thinlvcst  thou  is  the  cause  that  former  times  wer«^ 
better  tlian  they  are  now  ?  for  tliis  manner  of  ques- 
tion is  foolish."*  As  tliere  was  in  unci»."nt  times  a 
•  Ecchis.  vii.  U. 


90  ORDEU  AND  CEREMONIAL  OF  THE  MASS. 

beauty  in  the  prolixity  of  these  formS;  so  there  is  also 
now  a  beauty  in  their  brevity,  as  they  enable  persons 
in  the  world,  who  cannot  spare  a  long-  time  for  their 
devotions,  to  assist  at  the  public  offices  of  the  Church 
and  reap  their  fruit.  Moreover,  it  is  ever  to  be  borne 
in  mind  that  the  essence  of  the  Mass  is  not  a  form  of 
prayer,  but  a  g-reat  action,  to  which  all  the  words 
contained  in  it  conspire  and  are  entirely  subordinate; 
so  that  whether  more  or  fewer,  they  fulfil  their  of- 
fice with  the  like  effect.  And  this  may  reconcile  you 
to  a  more  rapid  enunciation  of  those  words  than,  per- 
haps, you  can  at  first  understand  to  be  consistent 
with  devotion.  It  is  no  doubt  very  possible  to  be 
rapid  even  to  irreverence  in  saying*  Mass.  But  it  is 
also  possible  to  be  too  slow.  Many  persons  of  un- 
doubted piety  find  themselves  greatly  assisted  in  de- 
votion by  a  rapid  articulation,  as  being'  apt  to  lose 
the  spirit  of  their  action  in  proportion  as  they  make 
too  much  of  lis  form,  Nothing',  indeed,  is  more  to 
be  guarded  against  in  celebrating  the  Church  offices 
than  languor  and  heaviness.  The  ministry  of  the 
angels,  of  which  ours  is  the  earthly  counterpart,  is 
likened  to  the  briskness  of  a  darting  fire.  All  this 
is  especially  true  of  Mass,  for  the  reason  I  have 
given;  that  it  is,  even  beyond  other  religious  ser- 
vices, an  act. 

C,  Thank  you,  sir;  this  thought  will  be  of  great 
use  to  me  in  checking  harsh  judgments  and  restless 
imaginations. — With  what  sentiments,  should  the 
Faithful  listen  to  the  "  Communio"  ? 

P.  They  shoidd  join  with  the  Church  in  thanks 
giving*  to  our  Lord  for  the  great  Gift  of  Himself. 
But,  remember,  I  am  here  instructing*  you  in  the 
ceremonies,  not  undertaking,  except  in  this  indirect 
way,  to  su})ply  you  with  devotions. 


91 


THE  POSTCOMM UNION. 

C.  What  is  the  Postcommunion  '^ 

P.  That  j)art  of  the  Mass  which  immediately 
follows  the  Communion,  and  precedes  the  termina- 
tion of  the  whole. 

Having",  then,  passed  from  the  epistle  side  to  tlie 
middle  of  the  altar,  the  priest  kisses  it,  and  says, 
turning-  to  the  people,  ^^  Our  Lord  be  with  you ;" 
whicli  is  answered  as  usual  by  the  people.  Tlien 
moving'  again  to  the  epistle  side,  he  reads  the  Post- 
communion  Collects,  one  or  more,  according-  to  the 
number  of  the  Collects  for  the  day.  You  should 
know  that  every  Collect,  whether  of  the  season,  or 
occasional,  has  its  proper  Secret  and  Postcommunion 
belonging*  to  it.  And  as  the  Postcommunions  cor- 
respond in  number,  so  do  they  likewise  in  subject, 
form,  and  ceremonies  accompanying-,  with  the  Col- 
lects which  have  g-one  before  them.  I  will  take  two 
specimens :  the  Collect  for  "  the  Suffrages  of  the 
Saints,"  beginninf^  "  A  cunctis,"  which  is  used  at 
certain  times  to  make  up  the  requisite  number  of 
Collects  on  a  semi-double  festival ;  and  another  oc- 
casional one  for  Bishops  and  their  Hocks.  Here  are 
these  Collects  with  their  proper  Secrets  and  Post- 
C(mimunions. 

CoUccf. 

Defend  us,  0  Lord,  we  beseech  Thee,  from  all 
dang*ers  botli  of  mind  and  body ;  and  by  the  inter- 
cession of  tlie  ble^jsed  and  g-lorious  Ever- Virgin  Mary, 
Motlier  of  God,  with  Thy  blessed  Apostles  Peter  and 
Paul,  and  blcssfd  N.,  and  all  tlie  Saints,  g-rant  us  of 
Thy  g'oodness,  salvation  and  peace,  that  all  adversities 
and  eiTors  being  destroyed,  'J'hy  ('inn*ch  may  serve 
Thee  in  secure  liberty.     Tliroug-h  the  same. 


92       ORDER  AND  CEREMONIAL  OF  THE  MASS. 

Secret, 

Hear  \\s,  0  God  of  our  salvation,  and  by  tlie  vir- 
tue of  this  Sacrament  protect  us  from  all  enemies 
both  of  mind  and  body ;  g-ranting-  us  p'race  for  the 
present,  and  g'lory  in  time  to  come.  Through  our 
Lord. 

Postcommumon, 

We  beseech  Thee,  0  Lord,  that  the  offering  of 
the  Divine  Sacrament  may  cleanse  and  fortify  us; 
and  by  the  intercession  of  Blessed  Mary,  Mother  of 
God,  with  Thy  blessed  Apostles  Peter  and  Paul,  and 
blessed  N.,  and  all  the  Saints,  may  make  us  clean 
from  all  perversities  and  ready  lor  all  adversities. 
Through  the  same. 

C.  Does  the  letter  N.  stand  for  some  other  saint  ? 

P.  Yes  ;  it  is  usual  to  insert  there  the  patron  of 
the  church  or  country ;  thus,  St.  George  is  named 
in  England,  except  where  there  is  some  special  patron 
of  the  place,  as  in  a  college,  &c.  Should  the  patron 
happen  to  be  St.  Michael  the  Archangel,  St.  John 
the  Baptist,  or  St.  Joseph,  spouse  of  the  Blessed 
Virgin,  the  name  of  such  patron  is  to  be  prefixed  to 
those  of  the  Apostles  St.  Peter  and  St.  Paul. 

The  following  is  the  other  collect,  with  its  tv.o 
accompaniments. 

Collect. 

Almighty  and  eternal  God,  vv^ho  doest  great  won- 
ders alone,  send  forth  on  Thy  servants,  and  on  the 
congregations  committed  to  their  charge,  the  Spirit 
of  Thy  healthful  grace ;  and  that  they  may  truly 
please  Thee,  pour  on  them  the  continual  dew  of  Thy 
blessing.  Through  our  Lord.  In  the  unity  of  the 
same. 

Secret, 

Be  propitious,  0  Lord,  to  the  sacrifices  of  Thy 
people;    that  what  wo  celebrate  fcr  them  with  a 


END  OF  MASS.  93 

devout  mind,  in  honour  of  Thy  Name,  they  may 
know  to  profit  them  unto  heaHng-.  Throug-h  the 
same. 

Postcomm  union. 

Accompany,  0  Lord,  with  Tliy  protection  tjiose 
wliom  Thou  dost  recreate  with  a  heavenly  g-ift ;  and 
as  Tliou  never  ceasest  to  cherish  them,  so  grant  them 
to  become  worthy  of  eternal  redemption.  Through 
the  same. 

These  specimens  will  sliow  you  the  several  cha- 
I'acters  of  the  Collect,  Secret,  and  Postcommunion. 
^rhe  Collect  asks  for  some  blessing-,  without,  in  g;e- 
neral,  any  special  reference  to  the  Sacrifice ;  the  Se- 
cret adverts  to  the  sacrifice  about  to  be  offered  ;  the 
Postcommunion  to  its  fruits  in  the  soul. 

In  Lent,  as  often  as  the  Mass  is  of  the  season, 
the  priest  here  says,  "Let  us  pray:  humble  your 
heads  before  God;"  and  then  recites  a  short  peni- 
tential praycT. 

THE  END  or  MASS. 

p.  And  now  the  priest,  having*  closed  the  Missal 
if  there  bo  no  final  Gospel,  or  left  it  open  for  the 
server  to  remove,  if  there  be,  g-oes  to  the  middle  of 
the  altar,  and  once  more  addresses  the  people  with 
**  Our  Lord  be  with  you,"  to  which  they  respond. 
Then  he  says,  according*  to  the  day,  "  Ite,  missa  est,*' 
or  "  .Benedicamus  Domino;"  in  the  former  case  turn- 
ing* towards  the  peo})le,  in  the  latter  towards  the 
altar. 

C,  What  mean  these  short  forms,  and  why  do 
they  differ  on  different  days  ? 

P,  "  Ite,  missa  est"  means,  "Depart,  the  sacri- 
fice is  over;"  "  Benedicamus  Domino'  means,  **  Let 
ws  bless  our  Lord."  Tlie  difference  of  subject  sliows 
why  one  is  said  to  the  j>cople  and  the  other  to  God. 


{)4  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

As  to  the  several  uses  of  these  forms,  "  Ite,  niissa 
est"  is  the  more  jubilant  of  the  two^  and  is  therefore 
used  on  all  days  when  ^^  Gloria  in  excelsis"  is  said  in 
the  Mass ;  "  Benedicamus  Domino"  is  proper  to  days 
on  jvhich  '^  Gloria  in  excelsis"  is  not  said,  such  as 
ferias  (or  week-days),  to  penitential  seasons^  and  to 
Votive  Masses  (except  of  the  Ang-els  or  of  the  Blessed 
Virg-in,  when  said  on  Saturday).  Tlie  rule  is,  that 
when  the  "Te  Deum"  is  said  in  the  Divine  Office, 
then  "  Gloria  in  excelsis"  and  "  Ite,  missa  est"  are 
said  in  the  Mass,  and  vice  versd.  But  Votive  Masses, 
being*  out  of  the  usual  order^  furnish  exceptions  to 
this  rule. 

C,  What  account  do  you  give  of  the  form  "  Ite, 
missa  est"  ? 

P.  The  whole  form  is  probably,  "  Ite,  missa  est 
Ilostia,"  "  Go,  the  Victim  is  sent  forth,  and  received 
up  into  heaven."  It  is  equivalent  to  ^^  Go  in  peace," 
which  is  found  in  ancient  times.  We  may  hear  in  it 
the  words  of  the  Angel :  "  Ye  men  of  Galilee,  why 
stand  you  looking*  up  into  heaven?"  (Acts  i.  11.) 
'  The  time  of  contemplation  is  over,  that  of  action  is 
come ;  go  to  your  work,  and  think  of  the  visions 
which  have  been  vouchsafed  you.' 

To  this  dismissal  the  people  respond  by  the  mi- 
nister, "  Deo  gratias,"  "  Thanks  be  to  God,"  in  imi- 
tation of  the  Apostles,  who,  when  they  parted,  at 
the  Angel's  bidding,  from  the  vision  of  their  peace, 
"  adoring  went  back  to  Jerusalem  with  great  joy, 
and  were  always  praising  and  blessing*  God"  (St. 
Luke  xxiv.  53). 

C.  Is  this,  then,  the  time  for  the  people  to  depart  i* 

P.  The  Mass  (properly  speaking)  is  now  over, 
and  they  are  at  liberty  to  go ;  but  devout  persons 
always  remain,  if  possible,  at  least  till  the  priest 
leaves  the  altar.  Were  they  to  go  at  this  point,  they 
would  lose  his  blessin^. 


END  OF  MASS.  95 

C.  How  miicli  of  the  Mass  mufit  be  lieard  in  order 
to  fulfil  the  obligation  on  Sundays  and  great  holy- 
dajs  ? 

P,  Certainly  not  less  tlian  from  the  Offertory  to 
the  Communion  inclusive.  The  safest  opinion  says, 
from  the  Gospel  to  the  Communion  inclusive. 

C,  What  kind  o^ presence  is  necessary  at  Mass  in 
order  to  hear  it  'I  Must  the  priest  be  actually  heard 
or  seen  ? 

P.  No,  this  is  not  indispensable ;  but  the  pei'son 
must  be,  morally  speakin^',  present,  i,  e.  must  form 
one  of  the  worshipinj^  body.  Hence  a  person  may 
hear  Mass  outside  a  church  with  the  door  open,  if  he 
form  one  of  a  continuous  train  of  worshipers,  as  is 
often  the  case  in  Ireland  and  other  Catholic  countries; 
or,  again,  in  another  room  with  an  opening*  upon  the 
altar.  Thus,  in  old  ranges  of  ecclesiastical  buihlings, 
the  hospital  commonly  opened  upon  the  chaj)el,  to 
let  the  sick  hear  Mass  from  their  beds,  in  fulfilment 
of  the  Psalmist's  words,  "Laitabuntur  sancti  in 
cuhilihus  suis."*  You  may  see  the  same  beautiful 
aiTangement  at  some  colleges  in  England,  to  enable 
the  students  to  hear  Mass  when  ill  in  bed. 

C.  Does  not  the  priest  say  a  ])rayer  in  this  place  ? 

P,  Yes;  after  the  minister  has  re])lied  in  the  name 
of  the  people,  ^*Deo  gratias/*  be  inclines  to  the  altar, 
and  says : 

*^  0  Holy  Trinity,  may  the  obedience  of  my  ser- 
vice be  well-pleasing  to  Thee;  and  grant  that  the 
sacrifice  which  I  unworthy  have  offered  in  the  sight 
of  Thy  Majesty  may  be  accei)table  to  Thoe,  and 
a  means  of  propitiation  to  nie  and  all  those  for 
whom  1  have  offered  it.  Through  Christ  our  Lord, 
Amen." 

Then  kissing  tlie  altar,  and  raising  and  joining: 

*  •'  The  saints  shall  rejoice  in  their  Ms"  (Vs.  xHx.  5), 


96      ORDER  AND  CEREMONIAL  OF  THE  MABS. 

his  hands,  he  blesses  the  people,  saying-  first  towards 
the  altar, 

"May  God  Almig-lity  bless  you." 

Then  turning-  to  the  people,  and  making-  over  them 
the  sig-n  of  the  cross,  he  continues : 

"  Father,  and  Son,  i^  and  Holy  Ghost." 

Then  completing-  the  circuit,  he  turns  towards  the 
altar,  g-oes  to  the  gospel  side,  and  there  reads  from  a 
card  the  beg-inning-  of  the  Gospel  according-  to  St. 
John  i.  1-14.  Or  if  there  be  a  proper  (second)  Gosj)el 
in  the  Mass  (as  on  Sundays  not  kept  as  such,  or 
on  festivals  in  Lent),  he  reads  this  from  the  Missal, 
which  in  that  case  will  have  been  transferred  from 
the  epistle  to  the  g-ospel  side  by  the  server. 

C.  Does  the  priest  use  the  same  ceremonies  here 
as  in  reading'  the  first  Gospel  ? 

P.  He  crosses  the  text  of  the  Gospel,  or  (if  he  read 
from  the  card)  the  altar,  and  himself  on  the  forehead, 
lips,  and  breast ;  but  he  does  not  kiss  the  book  at  the 
end.  The  minister  responds  as  before  to  the  an- 
nouncement of  the  Gospel,  "  Glory  be  to  Thee,  0 
Lord;"  but  ends,  "Thanks  be  to  God." 

C.  Does  not  the  priest  kneel  at  some  pnrt  of  the 
last  Gospel  ? 

P,  Yes;  he  kneels,  in  honoiu'  of  the  Incarnation, 
at  the  words  "Et  Verbum  caro  factum  est,"  "And 
the  Word  was  made  flesh." 

The  priest  then,  taking  the  sacred  vessels  under 
the  veil,  as  at  the  beginning-  of  Mass,  inclines  slightly 
to  the  altar  and  descends  the  step  to  the  plane  be- 
low ;  where,  having  bowed,  if  the  blessed  Sacrament 
be  not  in  the  tabernacle,  or  gone  on  one  knee  if  it  be, 
lie  receives  the  herretta  from  the  server,  and  returns 
to  the  sacristy  as  he  came  from  it. 


97 


MASS  OF  THE  \)«iy3. 

O.  Masses  of  the  dead  seem  z^^Uff^  in  core- 
monies  from  ordinary  Masses ;  will  you  kindly  say- 
in  what  respects  ? 

P.  I  must  first  tell  you  how  a  Mass  of  the  Dead 
differs  in  itself  from  another  Mass,  and  then  I  will 
explain  the  ceremonies.  Unlike  another  Mass,  then, 
it  is  offered  primarily  and  specially  for  the  repose  of 
a  soul  or  souls  in  purg-atory;  either  for  ony  lately 
deceased,  or  on  the  anniversary  or  ahout  the  anni- 
versary of  a  death  or  hurial,  or  at  any  other  time, 
lor  one  or  more  to  whom  the  priest  is  specially  hound, 
as  relations,  friends,  henefactors,  superiors ;  o\\  lastly, 
on  All  SouW  Day,  for  all  the  faithful  departed,  whom 
it  is  also  customary  to  commemorate  hy  a  Collect  in 
special  Masses  of  the  Dead,  and,  at  certain  times,  in 
ttie  Mass  of  the  day  also.  In  the  Missal  you  will 
find  four  different  forms  of  Mass  for  the  Dead:  one 
for  All  Souls'  Day  (which  is  prescrihod  also  for  some 
other  occasions),  one  for  the  day  of  death  or  hurial, 
one  for  the  anniversary  of  those  days,  and  one  termed 
"  Daily,"  which  may  he  used  at  any  time.  There 
are  also  added  special  prayers  for  deceased  persons, 
such  as  Bishops,  ])riests,  and  the  parents  of  the  priest 
(where  Catholics),  which  may  he  incorporated  into 
the  Mass,  so  as  to  limit  or  modify  the  intention, 
which  would  otherwise  he  general. 

C.  I  understand  you  to  say  tliat  n  Mns3  "pro 
defiuictis"  must  ])e  offered  primarily  and  snecially 
for  the  Dead.  Must  another  Mass  ho  offercu  in  the 
^iium  special  manner  for  the  living  ? 

P.  The  SMocial  intention  of  a  MaFs  "  pro  de- 
functis"  must  he  for  the  dead;  but  the  special  inten- 
tion of  anothrr  ATmcv..  ;.  ,,,.f  ,w.f...o..,vi!v  confintM'  to 
the  living". 

u 


98       ORDEU  AND  CEKEMONIAL  OF  THE  MASS. 

C.  Do  tbe  dead,  then,  g-ain  as  much  from  an  or- 
dinary Mass  as  from  a  Mass  "  pro  defunctis"  'I 

P.  As  far  as  the  benefit  of  the  Mass  itself  g'oes, 
or  as  divines  say,  looking*  to  its  fruit  ex  opere  ope- 
rato,  i.e.  as  an  act  having*  an  intrinsic  efficacy  in 
obtaining'  the  gTace  of  God,  for  those  who  are  its 
proper  objects,  the  dead  gain  as  much  from  one  Mass, 
specially  offered  for  them,  as  from  another.  But  it 
is  certain  that  the  prayers  and  other  devotions,  which 
are  directed  to  their  benefit  in  a  Mass  for  the  Dead, 
carry  with  them  an  additional  benefit,  as  divines  say, 
ex  opere  opcrantis ;  that  is,  not  in  virtue  of  the  act  it- 
self, but  throug'h  the  pious  intentions  of  the  celebrnnt. 

C.  Now,  then,  as  the  dead  may  g-ain  special  bene- 
fit from  an  ordinary  Mass,  can  the  living-  g-ain  any 
benefit  from  a  Mass  "for  the  Dead"? 

P.  Certainly  from  the  "memento"  which  is  made 
of  them  in  every  Mass,  Masses  for  the  Dead  included. 
But  I  should  also  tell  you  that  the  most  special  be- 
nefit of  every  Mass  accrues  to  the  priest  celehratim/ 
it,  and  therefore  to  one  living.  And  what  is  called, 
on  the  otlier  hand,  the  general  fruit  g'oes  to  the  Faith- 
ful at  larg-e,  whether  living-  or  dead.  It  is,  then, 
what  divines  call  the  special  fruit  (as  distinguished 
from  the  most  special  on  the  one  hand,  and  the  gene- 
ral on  the  other),  which  avails  to  the  person  or  per- 
sons for  whom  the  priest  intends  to  offer  the  particu- 
lar Mass  ;  and  these  it  is  who,  in  the  case  of  a  Mass 
*4br  the  Dead,"  must  be  deceased,  and  in  the  ca  e  of 
another,  may  be  such.     And  now  of  the  ceremonies. 

The  vestments,  you  know,  in  a  Mass  for  the 
dead  are  black.  At  the  foot  of  the  altar,  in  the 
beginning  of  Mass,  the  Psalm  "  Judica"  is  omit- 
ted, probably  on  account  of  "  Confltebor  Tibi  in  ci- 
thara"  ("I  will  confess  to  Thee  on  the  harp"),  which 
is  inappropriate  to  a  mournful  occasion.  Next,  in- 
stead of  ci-ossing  himself  as  he  begins  the  Introit, 


MASS  OF  THE  DEAD.  99 

the  priest  makes  a  cross  towards  tlie  book,  ns  if 
he  were  blessing*  a  person.  The  ^^  Gloria  Patri^' 
is  omitted  every  where ;  and,  of  course,  the  hymn 
^^  Gloria  in  excelsis."  The  priest  does  not  say  before 
the  Gospel,  "  0  Lord,  g-rant  me  a  blessing","  nor  the 
prayer  following-,  ^'  May  the  Lord  be  in  my  lieart," 
tfec^,  but  goes  at  once  to  read  the  Gospel  after  the 
**  Munda  cor  meum"  ("  Cleanse  my  heart,'*  <S:c.). 
At  the  end  of  the  Gospel  the  priest  does  not  kiss  the 
sacred  text.  The  Creed  is  never  said.  The  water 
is  not  blessed  by  the  priest  before  he  pours  it  into  the 
chalice.  At  the  "  Agnus  Dei,"  instead  of  "  Have 
mercy  on  us,"  is  said  (for  the  dead),  '*  Grant  them 
rest ;"  and,  the  third  time,  "  eternal  rest."  Conse- 
quently, the  priest  does  not  strike  his  breast,  because 
he  is  praying  not  for  himself,  but  for  others  ;  neither 
should  the  Faithful  assisting  do  so.  The  first  of  the 
three  prayers  before  the  Communion  is  omitted,  be- 
cause it  bears  upon  the  prayer  for  peace  in  the  "Agnus 
Dei,"  which  is  omitted  nlso.  At  the  end,  neither  *'  Ite, 
missa  est,"  nor  "  Benedicamus  Domino"  is  said,  but 
"  Requiescnnt  in  pace"  ("  May  they  rest  in  peace"), 
always  in  the  plural  number,  even  when  Mass  is  said 
for  one  deceased  person  only.  The  priest  does  not 
bless  the  people,  but  having*  said  the  prayer  to  the 
Holy  Trinity,  and  kissed  the  altar,  goes  at  once  to 
read  the  Gospel  of  St.  John. 

C,  Why  are  blessings  omitted  ? 

P.  Because  the  Mass  is  said  for  the  departed, 
who  ore  beyond  the  roach  of  sacerdotal  benedictions. 

C.  But  this  does  not  explain  why  the  [)riest  omits 
to  bless  the  writer  nt  the  diiei-tory,  or  to  ask  for  a 
blessing  on  himself  before  tlie  Gospel? 

P.  Gav5int  gives  a  mystical  reason  for  the  former 
of  these  omisssions.  He  says  that  the  water  is  not 
blessed  at  the  Offertory  in  Ma.sses  of  the  Dejui  be- 
cause it  represent.^  the  Church  militafit,  as  tho  witi 


100  ORDER  AND  CEREJIONIAL  OF  THE  MASS. 

represents  Christ ;  wliereas  the  dead  in  Christ  have 
foug-ht  the  g-ood  fight^  and  though  detained  from 
giory^  are  yet  certain  of  salvation.  This^  however^ 
is  rather  a  pious  construction  of  the  matter  than  a 
full  account  of  it.  It  would  seem  that  all  blessings 
are  suspended  in  Masses  of  the  Dead,  either  because 
blessings  are  joyful  things,  and  these  Masses  are 
mournful;  or  because,  inasmuch  as  the  dead,  who 
are  chietiy  in  mind,  are  not  subjects  of  benediction, 
therefore  the  Church,  to  keep  them  continually  be- 
fore her,  lets  them  set  the  rule  of  the  whole  Mass  in 
this  particular. 

6^.  Do  not  priests  receive  stipends  for  saying- 
IMasses,  especially  Masses  for  the  dead  ?  Is  not  this 
hke  buying-  sacred  thing-s?  Does  it  not  also  give 
the  rich  an  unfair  advantag-e  over  the  poor? 

P.  Certainly,  priests  receive  stipends  for  saying* 
Mass,  when  the  benefit  of  a  Mass  is  wished,  and  the 
party  wishing-  it  likes,  or  is  able,  to  make  an  offer- 
ing-. To  3^our  other  queries,  I  answer :  1st,  that  this 
remuneration  is  not  purchase-money,  but  a  fee  or 
rather  offering- ;  and  I  sup])ose  no  one  denies  that 
the  "  labourer  is  worthy  of  his  hire,"  or  that  what 
is  given  to  the  clergy  is  given  to  the  Church.  2d, 
the  rich  have  certainly  a  g*reat  advantage  over  the 
poor  in  being-  privileged  to  contribute,  in  whatever 
way,  to  the  service  of  God's  Church  or  the  mainte- 
nance of  His  priests  —  for  a  privilege  it  is  to  the 
rich  themselves,  not  any  favour  to  the  Church.  It 
may  be  admitted,  too,  t'iiat  the  rich  gain  in  this  way 
•blessing-s  upon  themselves  and  their  friends,  whether 
living-  or  dead,  from  which  the  poor  are  necessarily 
debarred;  but  the  poor,  on  the  other  hand,  have 
blessing's  which  the  rich  have  not.  It  is  probable 
tliat  all  which  the  rich  gain  in  the  redemption  of 
their  souls  and  those  of  their  relations  and  friends 
from  purgatory,  is  more  than  made  up  to  the  poor 


MASS  OF  THE  DEAD.  101 

by  the  suffering's  in  which  they  are  so  mnch  tlieir 
superiors,  and  which,  we  may  hope,  are  to  the  ])oor 
full  often  in  the  place  of  a  pnrg-atory.  I  should  tell 
you  also  that  Masses,  like  Indulg-ences,  do  not  profit 
the  dead  according-  to  any  fixed  and  known  law,  as 
they  profit  the  living-;  hut  as  divines  say,  "  hy  the 
way  of  suffrage"  only  ;  or  as  far  as,  and  in  the  way, 
God  pleases.  Hence,  thoug-h  it  he  a  needful  act  of 
piety  and  charity  in  richer  })ersons  to  obtain  Masses 
to  he  said  for  themselves  and  their  friends,  it  is,  after 
all,  uncertain  in  what  precise  ratio,  or  according-  to 
what  fixed  principle,  the  mercy  of  God  is  distributed, 
in  the  case  of  the  dead,  among  rich  and  poor.* 
Moreover,  you  must  bear  in  mind  that  (besides  the 
opportunity  which  priests  have  of  applying-  to  parti- 
cular poor  the  benefit  of  their  diseiigagecl  intentions 
in  Mass)  every  Catholic  has  it  in  his  power  to  g'ain 
partial  or  plenary  Inihdgenccs  for  any  soul  in  purg'a- 
tory  iri  whom  he  may  be  especially  interested.  But 
the  benefit  of  Indulg-ences,  when  applied  to  the  dead, 
is  limited  by  the  above  conditions.  Let  me,  then, 
observe  that  all  this  uncertainty  as  to  the  mode  and 
deg-ree  in  which  the  living-  can  benefit  the  departed, 
while  it  is  no  reason  for  relaxing*  our  charitable  efforts 
on  their  behalf,  is  a  great  reason  for  doing*  all  we  can 
towards  our  deliverance  from  sin,  its  penalties  as  well 
as  its  guilt,  while  alive;  according*  to  tlie  spirit  of 
that  touching  prayer  of  the  Psalmist,  *^  Remitte  mihi, 
%it  rcjngerer,  priusquam  aheamy\     Or,  as  it  is  in 


*  Perrone  pivcs  it  as  undoubted,  "rocnain  tcmporalcnr. 
ipsis  (mortuis)  non  reiniiti  certa  le^e,  seu  sulum  mr  mmlum 
»affni|»ii  (Sucrificium  Misste)  eis  prodepBc,  prout  uao  placuo- 
rit  illud  acirt'ptaro,  tx  quo  intVrtur  tftectum  hiijus  h>acrihcii 
non  ifa  certuni  esso  orga  dcfunctos,  uicut  est  crga  vivcntts." 
De  Euchariitt.  n.  282. 

f  "Forgive  me,  ihat  I  mnj/  he  refreshed  before  I  i;o  kenct** 
(Pi.  xxxviii.  14). 


102     ORDER  AND  CEREMONIAL  OF  THE  MASS. 

the  Song;  of  Ezecliias,  "Vivens,  vivens^  ipse  eonfite- 
bitur  tibi,  sicut  et  eg'o  hodie."* 

C.  Does  not  the  celebrated  Dies  irce  occur  in  tlie 
Mass  of  the  Dead  ? 

P.  Yes,  it  is  the  Sequence,  Its  use  is  oWig-a- 
torj  on  the  priest  at  certain  times,  optional  at  others. 

*  "  The  living",  the  livins^,  he  shall  give  praise  to  Thee, 
as  I  do  this  day"  (Is.  xxxviii.  19). 


Note  A,  p.  53. 
The  openino^  words  of  the  "  Communlcantes"  are  varied 
on  the  gjreatest  Festivals,  and  during  their  octaves,  as  follows : 
At  Christmas,  "communicating,  and  celebrating  this  most 
sacred  day  on  which  the  incorrupt  Virginity  of  the  Blessed 
Mary  gave  to  the  world  a  Saviour."  At  Epiphany, " ....  on 
which  Thine  Only-begotten,  coeternal  with  Thee  in  glory, 
appeared  visibly  in  a  Ijodily  form  in  verity  of  our  flesh."  At 
Easter,  " .  .  .  .  and  celebrating  the  most  sacred  day  of  the 
Resurrection  of  our  Lord  Jesus  Christ  according  to  the  flesh." 
At  Ascension,  " on  which  our  Lord,  Thine  only- 
begotten  Son,  placed  at  the  right  hand  of  Thy  glory,  the 
substance  of  our  frail  nature  united  with  Himself."  At 
Pentecost,  ".  .  .  .  celebrating  the  most  sacred  day  of  Pen- 
tecost, on  which  the  Holy  Ghost  manifested  Himself  to  the 
Apostles  in  the  form  of  fiery  tongues." 

Note  B,  p.  55. 
At  Easter  and  Pentecost,  the  two  great  seasons  of  Baptism, 
this  form  is  varied  thus:  ".  .  .  .  oblation  ....  famil}',  which 
we  offer  Thee,  for  these  also,  whom  Thou  hast  deigned  to  re- 
generate of  water  and  the  Holy  Ghost,  granting  them  remis- 
sion of  ail  sins,"  &c. 

Note  C,  p.  57. 
On  Holy  Thursday,  the  day  of  the  institution  of  the 
Blessed  Eucharist,  is  said,  "  who,  the  day  before  He  suffered 
for  our  salvation  and  that  of  all  men,  to  wit,  on  this  dajr, 
took  bread,"  &c. 


APPENDIX. 


I.  HIGH  OR  SOLEMN  MASS. 
Chapter  I. 

C  Wliat  is  High  or  Solemn  Mass? 

P.  High  Mass  is  the  celebration  of  the  Holy  Sacrifice 
with  the  full  complement  of  ministers  and  solemnitiea. 
Sometimes  Mass  is  celebrated  with  solemnities,  but  with- 
out the  assistance  of  sacred  ministers.  This  is  called  a 
"  Missa  cantata,"  or  "  Mass  with  music." 

C.  Who  are  the  proper  ministers  to  assist  the  celebrating 
priest  ? 

P.  The  deacon,  who  is  next  to  him  in  sacred  orders ;  and 
the  subdeacon,  who  is  next  to  the  deacon. 

C.  What  are  these  respective  orders  and  offices  ? 

P.  The  deacon  is,  strictly  speaking,  the  highest  minister 
(i.  e.  assistant)  in  the  Church ;  for  the  priest  does  not  tninis- 
ter,  he  offers.  The  subdeacon  is  a  minister  of  inferior  rank; 
but  he  too  is  in  sacred  orders. 

C.  Are  there,  then,  orders  in  the  Church  which  are  not 
sucied  ? 

P.  Yes ;  there  are  four",  called  minor  orders,  through 
which  all  who  attain  sacred  orders  must  pass.  They  are : 
1.  Ostiary ;  2.  Exorcist;  3.  Reader;  4.  Acolyth. 

C.  What  are  tlic  ofllces  respectively  of  tho  deacon  and 
Bubdeacon  ? 

P.  Tho  deacon's  office  is  to  assist  tho  priest ;  tho  sub- 
deacon's  to  assist  tho  deacon.  Or  rather,  the  deacon's  is  to 
assist  at  tho  Sacrifice  directly  and  principally;  tho  sub- 
deacon's  to  assist  at  it  indirectly  and  subordiiiatcl^'.  This 
will  appear  in  detail  as  we  proceed. 

C.  Are  not  tho  clergy  who  assist  tho  priest  at  Masi 
sometimes  priests  like  himself? 

P.  When  there  are  none  to  assist  iu  tho  proper  ordcn, 


104  APPENDIX. 

it  is  customary  for  priests  to  act  as  deacons  and  subdcacons 
at  High  Mass.  In  this  case  tliey  wear  the  habits  and  badges, 
not  of  the  order  to  which  they  have  attained,  but  of  those 
tlirough  which  they  have  passed,  and  which  they  arc  thea 
fulfilhng. 

C.  AVhat  are  these  habits  and  badges? 

P.  The  deacon  wears  his  stole  across  the  left  shoulder, 
instead  of  crossed  in  front  like  the  priest.  Also,  instead  ot 
the  chasuble,  the  deacon  and  subdeacon  wear  peculiar  vest- 
ments, called  Dalmatic  and  Tunic,  or  sometimes  Dalmatics 
only. 

0.  Are  deacons  and  subdeacons  bound  by  the  same  law* 
as  priests? 

P.  Like  priests,  they  are  obliged  to  a  single  life.  They 
are  also  bound  to  recite  the  whole  of  the  divine  office  every 
day. 

C.  Will  you  now,  sir,  explain  to  me  the  ceremonies  of 
High  Mass  ?  And  first,  will  you  say  generally  how  it  differs 
from  Low  Mass  ? 

P.  Merely  in  the  way  of  addition.  It  is  substantially 
the  same  rite.  But  such  is  the  dignity  of  this  great  Sacri- 
fice, that  the  Church  prefers  its  being  solemnised  with  every 
accompaniment  of  outward  grandeur  and  beauty ;  and  dis- 
penses with  these  additions  only  on  account  of  the  difficulty 
of  procuring  them  in  frequent  and  daily  celebrations.  It  is 
certain  that  masses  are  much  more  frequent  in  later  than  in 
earlier  ages ;  and  their  multiplication  has  necessarily  tended 
■^  to  divest  them  of  all  such  ceremonial  as  is  not  indispensable 
to  their  essence.  But  the  Church  all  the  while  has  never 
failed  to  maintain  the  type  of  a  more  solemn  and  ornate 
celebration.  Hence  it  is  customary,  whenever  it  is  possible, 
to  celebrate  Mass  with  solemnity  at  least  on  all  Sundays 
and  holydays. 

Supposing  you,  then,  to  be  now  fully  instructed  in  the 
substantial  ceremonies  of  Mass,  I  shall  confine  myself  to 
Buch  as  are  peculiar  to  High  Mass.    But  I  shall  speak  first 


HIGH  MASS.  10& 

of  a  ceremony  by  which,  on  all   Sundays,  High  Knss  w. 
usually  preceded ;  I  mean, 

THE  ASPERQKS. 

C.  "What  is  the  Asperges? 

P.  It  is  a  solemn  service  of  purification-^  hy  which  thd- 
Church  prepares  her  altars,  temples,  and  worshipers,  for  the- 
holy  mysteries  of  which  the  material  church  is  about  to  be 
the  scene,  and  the  faithful  the  participants.  At  this  cere- 
mony she  makes  ns«  of  the  Holy  Water,  which  has  been 
blessed  for  the  service  of  the  faithful. 

C.  Is  the  use  of  Holy  Water  very  ancient  ? 

P.  Yes;  it  was  customary  in  very  early  ages  of  tfje 
Christian  Church  to  bless  water  with  salt  mingled  in  it, 
for  the  faithful  to  purify  their  hands  on  entering  places  set 
apart  for  Divine  worship.  Pope  Alexander  I.  issued  a  de- 
cree to  that  effect  in  109,  apparently  ratifying  a  custonx 
already  in  use ;  so  that  we  may  fairly  conclude  the  practice 
to  date  from  the  time  of  the  Apostles.  The  custom  was 
derived  from  the  Jewish  Church.  It  is  enjoined  in  Exod, 
XXX.  18. 

C.  Why  is  salt  mingled  with  the  water? 

P.  Salt  is  an  antidote  against  coiTuptior:,  and  thus  de- 
notes purification.  It  also  expresses  wisdom  (Col.  iv.  6)  u 
while  water  is  every  where  in  the  Church  the  sign  of  God'*- 
cleansing  grace. 

C  AVhat  arc  the  ceremonies  of  blessing  the  water  fo: 
the  use  of  the  Church,  and  of  the  "Asperges,"  or  sprinkling?- 

P.  The  "Asperges"  only  is  seen  by  the  congregation; 
the  water  is  blessed  by  tho  priest  previously  to  its  being 
brought  into  the  church.  The  ceremony  is  as  follows;  Firsi 
the  salt  is  exorcised,  then  the  water.  The  salt  is  then  pu: 
into  the  water,  and  the  mixture  is  blessed. 

C.  Wliat  means  "  exorcised"? 

P.  To  "exorcise"  is  to  baniBh  the  Evil  Spiiit  '"rom  ai 
person  or  thing  by  solemn  adjuration. 


106  APPENDIX. 

C.  Why  should  the  Evil  Spirit  be  thouglit  to  reside  m 
the  creatures  of  God  ? 

P.  Every  creature  of  God  naturally  labours  under  tlie 
curso  of  the  Fall.  The  devil,  by  prevailing  over  man,  got 
a  hold  on  creation — man,  beast,  and  things  inanimate. 
Hence  the  corruption  of  the  human  race,  the  malicious 
tempers  of  certain  animals,  and  the  noxious  properties  of 
the  elements.  The  air,  which  is  for  refreshing,  is  con- 
verted by  this  evil  agent  into  tempests  and  whirlwinds, 
which  carry  desolation  in  their  train.  Fire  and  water, 
which  are  for  man's  use  and  convenience,  break  their  boun- 
daries and  spread  havoc  far  and  wide;  while  the  earth 
naturally  brings  forth  thorns  and  briers.  Meanwhile,  "  lie 
that  sits  on  the  throne  saith,  Behold,  I  make  all  things  new'* 
(Apoc.  xxi.  5).  Man  He  maketli  new  in  holy  baptism ; 
other  creatures  by  exorcisms  and  benedictions.  Thus  in 
the  Church  we  can  say,  "  Benedicite  omnia  opera  Domini, 
Domino," — "Oall  ye  works  of  the  Lord,  bless  ye  the  Lord  ;" 
even  those  of  His  works  which,  without  His  blessing,  be- 
come instruments  of  mischief,  such  as  fire  and  heat,  wind 
and  rain,  seas  and  floods,  beasts  and  all  cattle. 

C.  But  does  the  Church  ever  bless  other  creatures  be- 
sides articles  of  food,  or,  as  in  the  case  before  us,  the  matter 
of  Sacraments  and  Saeramentals  ? 

P.  Yes;  for  example,  fire  on  Holy  Saturday.  She  even 
blesses  animals  for  the  use  of  man.  There  is  a  ceremony  of 
this  kind  annually  performed  at  Kome. 

C.  What  a  beautiful  thought,  that  the  Church  should 
thus  make  all  creation,  as  it  were,  one  great  sacrament ! 

P.  Yes,  and  a  religious  and  practical  thought  also,  the 
true  fulfilment  of  the  Psalmist's  loving  words :  "  Aperis  Tu 
manum.  et  imples  omne  animal  benedictione," — "Thou  open- 
est  Thine  hand,  and  fillest  every  living  creature  with  bene- 
diction" (Ps.  cxliv.  16).  Such  is  the  fruit  of  the  great  Gift 
which  the  Church  received  on  the  day  of  Pentecost:  "Emit- 
tes  Spiritum  Tuuni,  et  creabuntur,  et  renovahisfaciem  ierr<B»** 


HIGH  MASS.  107 

— "  TIioii  slialt  send  forth  Thy  Spirit,  and  they  shall  be  cre- 
ated; and  Thou  shalt  renew  the  face  of  the  earth'^  {Vs.  ciii. 
30,  proper  to  AVhit  Sunday).  Thus  you  see  that  the  Church 
on  earth  is  a  type  and  forerunner  of  the  celestial  Jerusalem, 
which  was  revealed  to  the  Prophet  as  a  "  new  heaven  and  a 
new  earth"  (Apoc.  xxi.  1). 

C.  Why  are  so  many  things  blessed  on  Holy  Saturday, 
— fonts,  fire,  &c.? 

P.  Because  it  was  by  rising  from  the  dead  that  our  Lord 
renewed,  blessed,  and  glorified  the  whole  world. 

C.  When  does  the  priest  rece,ive  the  power  of  exorcising? 

P.  In  the  third  of  the  four  lesser  orders,  called  the  Order 
of  Exorcists.  He  then  receives  power  over  evil  spirits,  which 
he  may  use  with  persons  possessed,  though  not  without  spe- 
cial permission  ;  and  this  leave  is  cautiously  and  very  rarely 
granted.  But  as  a  priest  he  uses  this  authority  in  the  cere- 
monies of  baptism,  and  here  in  the  benediction  of  water  for 
the  use  of  the  Church  and  Faithful. 

C  "VVhat  is  the  form  of  blessing  the  water? 

P.  You  will  find  it  at  the  end  of  your  Latin  Missal,  under 
the  title  of  "  Ordo  ad  faciendam  Aquam  benedictam."  It  is 
rather  too  long  to  translate. 

C.  But  now  as  to  the  "  Aspcrgcs,"  to  which  it  is  prepa- 
ratory. This  ceremony  is  a  public  one,  which,  I  observe, 
nrocedes  the  High  Mass  every  Sunday.    Will  you  kindly 

lain  it? 

P.  The  priest  who  is  to  celebrate  the  High  Mass,  vested 
in  a  cope  of  the  colour  proper  to  the  day,  proceeds  to  the 
altar  attended  by  his  ministers,  and  an  acolyth*  bearing  the 
vessel  of  holy  water.  Ho  kneels  with  the  attendants  (ovcu 
at  Easter  time),t  and,  receiving  at  the  hands  of  the  deacon^ 
the  aspersory,  or  sacred  brush,  dips  it  into  the  water,  and 

•  Tlift  dutlfis  f.f  ncolyth  nro  commonly  porfurraod,  with  pormiMiDU, 
by  boys  attached  to  tlio  cliiircli. 

t  *•  GuuiitloxiiH,  otiam  tompore  Pasoliall."— An&rtc  in  th«  UistaL 
I  *'  Accipit  a  dUcono." — lb. 


108  APPENDIX. 

CprinkteS  ihci  altar  thrice.  Keceiving  some  drops  from  it 
with  his  finger,  he  makes  with  them  the  sign  of  the  Cross 
opon  his  own  person ;  then,  after  having  sprinkled  the  mi- 
nisters, he  rises  from  his  knees,  and,  when  erect,  intones, 
according  to  a  prescribed  chant,  the  first  words  of  the  anti* 
phon  from  Ps.  1.  9,  "Asperges  me,"  "Thou  shalt  sprinkle 
me,"  which  the  choir  takes  up,  and  proceeds  to  sing  the  fol- 
lowing words  of  the  verse,  and  afterwards  the  opening  of  the 
i'salm  "  Miserere,"  in  which  they  occur,  with  the  "  Gloria 
Patri ;"  after  which  the  first  words  (at  least)  of  the  antiphon 
are  repeated.  In  the  mean  time  the  priest,  reciting  in  a 
low  voice  the  words  of  the  psalm,  sprinkles  first  the  clergy 
and  then  the  people,  from  the  Vvater  carried  b}'-  the  acolyth. 
Returning  to  the  altar,  and  having  venerated  the  Blessed 
Sacrament  (if  in  the  tabernacle)  with  the  proper  act  of  ado- 
ration, he  says,  standing,  and  with  hands  joined,  the  fal- 
lowing versiclcs,  responses,  and  prayer  : 

")?■.  0  Lord,  show  us  Thy  mercy. 

^.  And  grant  us  Thy  salvation. 

y.  0  Lord,  hear  my  prayer. 

T^.  And  let  my  cry  come  to  Thee. 

^.  Our  Lord  be  with  you. 

17.  And  with  thy  spirit. 

Let  us  pray. 

Hear  us,  holy  Lord,  Almighty  Fatlier,  Eternal  God;  and 
vouchsafe  to  send  from  heaven  Thy  holy  angel  to  guard, 
cherish,  protect,  visit,  and  defend  all  who  dwell  in  this 
liabitation;  through  Christ  our  Lord. 

During  Easter-time  the  form  is  different.  Listead  of  the 
penitantial  "Asperges  me"  and  "Miserere,"  during  that 
joyfil  season  the  Church  sings  the  following  antiphon 
(founded  on  Ezech,  xlvii.  1,  2)  to  another  and  more  varied 
chant :  "  I  saw  water  coming  forth  of  the  Temple  on  the 
right  side.  Alleluia;  and  all  to  whom  that  water  came  were 
ff<ived;^  and  shall  say,  Alleluia,  alleluia."  Then  follow  the  first 


HIGH  MASS.  109 

words  of  tlie  Psalm  "Confifcemini"  (cxvii.):  "Give  praise  to 
the  Lord  ;  for  IIo  is  good  :  for  His  mercy  endureth  for  ever,  y . 
Glory  be  to  the  Father,  ly.  As  it  was.  I  saw  water."  On 
Trinity  Sunday  the  "  Asperges"  and  "Miserere"  are  resumed. 

If  the  "Asjjcrgcs"  be  given  after  the  priest  and  Iris 
ministers  have  entered  for  the  Mass,  they  merely  assume 
the  proper  vestments  in  the  sanctuary,  and  begin  the  Mass 
at  once.  If  there  be  no  "  Aspcrges,"  or  if  it  have  been  given 
apart  from  the  Mass,  as  a  separate  ceremony,  then  the  priest 
with  his  ministers  go  in  procession  from  the  sacristy  to 
the  altar,  preceded  by  thurifer,  acolyths  with  lighted  can- 
dles, and  other  attendants,  two  and  two.  The  clergy  and 
choristers  separate  after  the  proper  reverence  to  the  altar, 
and  take  their  places  on  either  side  of  the  choir ;  the  cele- 
brant and  his  ministers,  with  the  attendants  of  the  Mass, 
enter  the  sanctuary,  and  the  Mass  is  immediately  legun. 

C.  Why  does  the  Church  sing  the  "  Miserere"  during  so 
gi-cat  a  part  of  the  year  ? 

P.  To  show  that  in  this  life  we  rather  "  sow  in  tears'* 
than  "  reap  in  joy." 

C.  What  is  a  cope?  You  have  not  yet  mentioned  that 
vestment. 

P.  It  is  a  rich  habit,  covering  the  whole  person,  with 
a  hood  or  cape,  generally  bearing  some  embroidery,  joined 
in  front  by  a  clasp. 

C.  On  what  occasions  is  it  used? 

P.  At  all  solemn  ofiices  except  the  Mass. 

C.  Is  it,  like  the  chasuble,  peculiar  to  the  priest? 

P.  No  ;  it  may  be  worn  by  any  assistant  at  solemn  cere- 
monies, even  by  a  cantor  not  in  orders. 

Chap.  II.  The  Incensing  of  the  Altar. 
C.  What  is  the  first  ceremony  afccr  the  priest  rcachet 
the  altar? 

P.  The  incensing. 

C.  Is  the  use  of  incense  very  ancient  in  the  Church f 


110  APPENDIX. 

P.  Yes ;  it  is  prescribed  in  all  tlie  older  Liturgies,  and 
mentioned  in  the  writings  of  the  B'athers. 

C.  AVhat  is  its  origin  ? 

P.  It  was  adopted  from  the  Jewish  Church  into  the 
Christian.  It  is  prescribed  in  Exod.  xxx.,  and  a  rule  given 
for  its  composition.  Zacharias  was  accosted,  v/hile  engaged 
in  sacrifice,  by  the  Angel  of  the  Lord,  standing  at  the  right 
hand  of  the  altar  of  incense  (St.  Luke  i.  10,  11).  And  to  St. 
John  (Apoc.  iii.  5)  it  was  revealed,  as  part  of  the  worship  in 
heaven  :  "Another  Angel  came,  and  stood  before  the  altar, 
having  a  golden  thurible ;  and  there  was  given  to  him  much 
incense,  that  he  should  offer  of  the  prayers  of  all  Saints  upon 

the  golden  altar,  which  is  before  the  throne  of  God 

And  the  Angel  took  the  thurible,  and  filled  it  with  the  fire 
of  the  altar." 

C.  Do  not  some  object  to  the  Church  preserving  portions 
of  the  outAvard  worship  of  Jews  and  Heathens  ? 

P.  The  outward  shell  of  religion  is  every  where  the 
same,  having  been  constructed  on  a  type  which  came  ori- 
ginally from  God ;  but  the  spirit  by  which  this  framework 
is  animated  and  informed,  was  one  thing  in  Heathenism, 
another  in  Judaism,  and  is  still  quite  another  in  the  Chris- 
tian Church.  In  Heathenism,  it  was  a  diabolical  spirit ;  in 
Judaism,  a  true  but  imperfect  one ;  in  the  Church  alone  is 
it  the  Spirit  of  all  Truth,  not  given  in  the  way  of  earnest 
or  instalment,  but  "  without  measure  ;"  even  as  at  His  first 
coming  on  the  day  of  Pentecost,  He  stinted  not  His  gracious 
vouchsafements,  but  at  once  "  filled  the  whole  house  where 
they  were  sitting,"  that  is,  the  whole  of  the  then  Church  of 
God  (Acts  ii.  2). 

C.  Please  to  explain  the  ceremony  of  incensing  the  altar 

P.  The  priest  having  said  the  introductory  prayers  of 
Mass,  turns  round  by  his  right,  and  then,  with  his  side  to 
the  altar,  puts  incense  into  the  thurible,  the  deacon  minis- 
tering the  spoon  and  holding  the  incense-boat.  The  priest 
then  blesses  the  incense  with  the  words:  "Mavcst  thou  be 


HIGH  MASS.  Ill 

blessed  by  Ilim  in  whose  honour  thou  art  burned.*'*  Then 
receiving  the  thurible  from  the  deacon,  who  kisses  the  end 
of  its  chain,  and  the  hand  of  the  priest,  on  giving  it,  he 
proceeds  to  incense  the  altar,  beginning  with  the  crucifix, 
to  which  he  gives  three  incensings ;  and  then  proceeds 
along  the  epistle,  and  goes  on  to  the  gospel  side,  gcnu- 
fectingf  if  the  Blessed  Sacrament  be  present,  or  bowing  if 
otherwise ;  and  passing  back  to  the  epistle  corner,  where 
lie  returns  the  thurible  to  the  deacon,  who  receives  it  with 
the  afcre-mentioned  ceremonies,  and  then  incenses  the  priest 
himself  three  times,  and  finally  restores  the  thurible  into  the 
hands  of  the  thurifer.  The  priest  then  reads,  while  the 
choir  sings,  the  "Introit." 

Chap.  Ill,  The  Kijrie  and  Gloria  in  excchis. 

P.  Tlie  priest  then  recites  in  a  low  voice  the  "Kyrie 
eleison,"  the  deacon  and  subdeacon  joining  him  at  the  epis- 
tle end  of  the  altar,  and  reciting  it  alternately  with  him. 
Then  they  go  with  the  priest  to  the  scats  and  remain  seated 
while  the  choir  sings  the  "Kyrie,"  or  if  it  be  short,  remain 
at  the  altar.  Tlie  Kyrie  of  the  choir  ended,  the  priest  goes 
to  the  middle  of  the  altar,  and  gives  out  the  first  words  of 
the  "Gloria  in  excelsis,"  which  the  choir  takes  up.  Tlie 
deacon  and  subdeacon,  after  the  proper  reverence  in  these 
places,  behind  the  priest,  go  to  either  side  of  him  and  re- 
peat with  him  the  words  of  the  "Gloria."  Then  all  go  to 
the  seats,  where  they  remain  with  heads  covered  (except 
at  the  words  at  which  inclinations  of  the  head  were  noted 
in  Low  Mass),  while  the  "Gloria"  is  singing  by  the  choir. 
Tlien  all  rise,  and,  on  coming  in  front  of  the  altar,  niftko 
the  proper  reverence.  The  priest  ascends  to  the  altar,  the 
deacon  retiring  behind  him,  and  the  subdeacon  taking  hii 
place  behind  the  deacon. 

*  Tho  niHhop,  wbcro  asalBting  pontlflcallj,  blesses  tbe  IneesM. 
t  S4M  abovo. 


112  APPENDIX. 

THE  COLLECTS,  EPISTLE,  AND  GOSPEL. 

P.  The  priest  having  sung  "  Dominus  vobiscuiij,"  and 
been  answered  by  the  choir,  moves  to  the  Missal  at  the  epis- 
tle corner,  and  sings  the  Collect  or  Collects  of  the  day.  The 
deacon  and  subdeacon  move  to  their  proper  places  behind 
Lim.  The  Collects  over,  the  deacon  moves  up  to  the  side  of 
the  priest,  and  assists  and  answers  him,  while  he  reads  the 
Epistle,  Gradual,  and,  if  so  be,  Tract  or  Sequence.  Mean- 
while the  Epistle  of  the  day  is  sung  from  behind  the  priest 
by  the  subdeacon,  in  the  exercise  of  the  power  given  him  at 
his  ordination.  Having  first  received  the  book  of  Epistles 
and  Gospels  from  the  proper  assistant,  he  carries  it  to  the 
steps  of  the  altar,  and  there  genuflects  with  it.  Then  return- 
ing to  his  place,  and  holding  the  book  in  his  hands,  he  sings 
in  a  loud  voice  the  Epistle  of  the  day.  At  its  close,  he  again 
takes  the  book  in  front  of  the  altar,  and  after  genuflecting, 
carries  it  to  the  epistle  corner,  where  he  kneels  with  the 
book,  kisses  the  hand  of  the  priest  laid  on  the  book,  and  re- 
ceives his  blessing.*  He  then  restores  the  book  to  the  as- 
sistant, and  removes  the  Missal  to  the  other  side  of  the  altar 
for  the  priest  to  read  the  Gospel. 

The  priest  then  goes  to  the  centre  of  the  altar  to  say  in 
secret  the  prayers  of  preparation  for  the  Gospel,  as  at  Low 
Mass  ;  and  afterwards,  in  a  low  voice,  reads  the  Gospel,  with 
the  ceremonies  formerly  described.  The  choir  is  now  sing- 
ing the  Gradual,  and  (when  they  occur)  the  Tract  or  Se- 
quence. During  the  Sequence  the  priest  and  ministers  either 
sit,  or  stand  one  behind  the  other. 

Meanwhile  the  deacon  receives  the  book  of  the  Gospels, 
and,  carrying  it  to  the  front  of  the  altar,  genuflects,  goes  up 
to  the  altar,  and  sets  the  book  upon  it.f    He  next  assists 

*  Where  the  Bishop  assists  pontifically,  the  subdeacon  receives  th« 
blessing  from  him, 

i  The  back  of  the  sacred  books  is  never  turned  toTrarda  the  taber* 


niGII  MASS.  113 

the  priest  inputting  incense  into  the  thurible,  with  the  same 
ceremonies  as  before. 

0.  For  what  is  this  incense? 

P.  For  the  ceremonies  at  the  singing  of  the  Gospel,  which 
is  drawing  near. 

ThG  deacon,  having  thus  assisted  v/ith  the  incense-boat, 
kneels  on  the  top  step  to  say  the  "  Munda  cor  meum,''  in 
preparation  for  singing  the  Gospel :  an  office  especially  as- 
signed him  at  his  ordination.  Then  he  takes  from  the  altar 
the  book  of  the  Gospels,  and  kneeling  with  it  before  the 
priest,  asks  his  blessing  with  the  words,  "Jube,  domne,  be- 
nedicere," — "  My  lord,  be  pleased  to  bless  me ;"  then  the 
priest  pronounces  the  blessing  over  him  as  follows:  "Our 
Lord  be  in  thy  heart  and  on  thy  lips,  that  worthily  and  com- 
petently thou  mayest  announce  His  Gospel.  In  the  Name 
of  the  Father,  >^  and  of  the  Son,  and  of  the  Holy  Ghost ;" 
at  the  same  time  making  the  sign  of  the  cross  over  him  with 
his  right  hand,  which  the  deacon  kisses. 

The  deacon  then  rises  and,  bowing,  retires  with  the  book 
below  the  steps,  where,  with  the  subdeacon  and  attendants, 
he  genuflects,  and  goes,  accompanied  by  the  subdeacon,  as- 
sistants, and  acolyths  bearing  their  lighted  candles,  to  the 
place  prepared  for  singing  the  Gospel.  Then,  the  subdeacon 
holding  the  book,  the  deacon  sings  in  a  loud  voice,  "  Domi- 
nus  vobiscum,"  and  is  answered  by  the  choir  with  the  usual 
response.  On  announcing  the  title  of  the  Gospel,  he  signs 
the  book  and  himself,  according  to  the  form  specified  at  Low 
Mass.  The  title  having  been  announced,  he  receives  the 
thuriblo  from  the  thuril'er;  and  while  the  choir  is  singing 
"  Gloria  Tibi,  Domino,"  in  answer  to  the  announcement,  in- 
censes  the  sacred  text  three  times,  and  makes  a  moderate 
inclination  of  the  head.  Having  returned  the  thurible  to 
the  thurifer,  ho  proceeds  to  sing  the  Gospel  in  the  ecclesias- 
tical tone.  Having  concluded  it,  and  pointed  out  the  first 
words  to  the  subdeacon,  the  latter  carries  the  book  to  tho 
priest,  tliat  hs  may  ki.ss  tho  beginning  of  tho  Gospol.  Th* 
I 


114  APPENDIX. 

deacon  afterwar'Js  incenses  the  priest  three  times.  Then  (if 
tlierc  be  a  sermon)  all  make  the  proper  inclination  at  the 
altar,  and  retire  to  the  seats,  as  at  the  "Gloria." 

Chap.  IY.  The  Creed. 

P.  After  the  sermon  (if  there  be  one),  the  priest  rises 
from  liis  seat,  and,  attended  by  the  deacon  and  subdeacon, 
proceeds  in  front  of  the  altar.  The  priest  then  goes  up  to  the 
altar,  and  the  deacon  and  subdeacon  fall  behind  into  their 
places.  The  priest  then  intones  the  first  words  of  the  Creed, 
*'  Credo  in  unum  Deum,"  to  a  form  supplied  him  in  the  Mis- 
sal. The  deacon  and  subdeacon  having  genuflected,  or  bowed, 
leave  their  places  and  come  to  either  side  of  the  priest,  whero 
they  repeat  with  him,  in  a  low  voice,  the  remainder  of  the 
Creed,  all  kneeling  at  "Et  incarnatus  est,'*  and  bowing  to  the 
crucifix  at  the  words  specified  in  the  account  of  Low  Mass. 
At  the  words,  "  Et  vitam  venturi  S33culi,  Amen,"  the  deacon 
and  subdeacon  cross  themselves,  with  the  priest.  Then  all 
go  to  the  seats,  where  the}'-  remain  till  the  choir  (which  has 
taken  up  the  Creed  after  the  intonation  of  the  priest)  has 
concluded  the  singing  of  it. 

C.  I  observe  the  deacon  get  up  from  his  seat,  and  go  to 
the  altar,  after  the  choir  has  sung  "  Et  incarnatus  est,"  in 
tlaf  creed. 

P.  Yes ;  this  is  to  remove  from  the  credence-table  to  the 
altar  the  hurse,  containing  the  corporal,  which  he  spreads 
for  the  Sacrifice,  and  then  draws  the  Missal  from  the  gospel 
side  towards  the  middle,  for  the  convenience  of  the  priest 
who  is  to  use  it.  During  this  ceremony,  the  subdeacon  rises, 
and  stands  uncovered ;  the  acolyths  also  rise  and  stand. 
On  passing  the  priest,  the  deacon  inclines  his  head. 

Chap.  V.  The  Solemn  Offertory. 
P.  The  Creed  having  been  ended  by  the  choir,  the  priest, 
attended  by  the  deacon  and  subdeacon,  goes  to  the  altar  (for 
'the  last  time)  in  the  same  form  as  after  the  "Gloria"  and 


HIGH  MASS.  115 

the  sermon.  The  deacon  and  subdeacon  again  fall  into  their 
places  behind  him,  and  the  priest,  after  kissing  tlie  altar, 
sings  the  "Dominus  vobiscum,"  and  is  answered  by  the 
clioir.  (See  Low  Mass.)  He  then  sings  the  "  Oremus"  for 
the  "  Offertorium,"  which  he  sai/s  in  a  low  voice  ;  the  choir 
meanwhile  singing  or  reciting  it. 

The  deacon  now  leaves  his  place,  having  first  made  the 
proper  reverence,  and  goes  to  the  epistle  side  of  the  altar; 
while  the  subdeacon  proceeds  to  the  credence-table  before 
mentioned,  where  he  finds  the  chalice  and  paten  prepared 
for  the  Sacrifice,  covered  with  a  long  veil  of  the  colour  of 
the  day,  as  well  as  the  short  one  by  which  they  are  always 
covered  when  not  in  use.  The  long  veil  ,is  j)laced  over  his 
shoulders  to  cover  the  sacred  vessels,  which  he  then  receives 
into  his  hands,  and  carries  to  the  epistle  side  of  the  altar, 
where  the  deacon,  putting  aside  the  long  veil,  receives  the 
vessels  and  sets  them  on  the  altar.  The  deacon  then  pre- 
sents the  priest  with  the  paten  bearing  the  Bread  of  the  Sa- 
crifice, kissing  the  paten  and  his  hand.  While  the  priest  is 
offering  the  paten  (as  at  Low  Mass),  the  deacon  pours  suflii- 
cient  wine  into  the  chalice;  and  the  subdeacon,  holding  the 
cruet  of  water  in  his  hand,  invokes  the  blessing  of  the  priest 
in  the  words,  "  Benedicite,  pater  reverende  (or  revcren- 
dissime),"  —  "Reverend  (or  Right  Reverend)  Father,  please 
to  give  your  blessing." 

O.  Why  "  benedicite"  in  the  plural,  and  not  *'  bencdic"? 

P.  The  plural  is  always  a  token  of  respect.  Then  the 
priest*  blesses  the  water,  as  at  Low  Mass,  and  the  subdea- 
con proceeds  to  pour  a  few  drops  into  the  chalice,  which  the 
deacon  wipes  in  the  inside  with  the  purificatory  down  to  the 
surface  of  the  liquid. 

C.  Now  I  SCO  that  the  ministers  of  the  Church  arc  fuU 
filling  all  tlieir  proper  functions. 

J^  Yes,  because  High  Mass  is  the  most  perfect  cclebr*. 
tiou  of  the  Sacrifice.  You  have  seen  that  the  subdeiMOQ 
*  Or  UtHhop,  whoQ  MtisUng  pontifiMlly. 


116  APPENBTX. 

sings  the  Epistle,  and  the  deacon  tlie  Gosi:)el.  Now  you  see 
the  subdeacon  assisting  with  the  water,  and  the  deacon  with 
the  wine.  All  this  is  according  to  the  proper  duties  of  their 
several  offices. 

The  deacon  now  presents  the  priest  with  the  chalice,  as 
before  with  the  paten,  kissing  it  at  the  foot  and  the  priestV 
band.  Then,  with  his  left  hand  holding  back  the  priest's 
vestment  to  leave  play  for  his  arm,  and  with  his  right  touch- 
ing the  foot  of  the  chalice,  or  the  arm  of  the  priest  holding 
it,  he  repeats  with  the  priest  the  words  of  oblation,  which, 
you  may  remember,  I  told  you  were  put  in  the  plural  form 
on  that  account. 

C.  Can  the  deacon  touch  the  Blessed  Sacrament  ? 

P.  No ;  but  he  can  touch  vessels  containing  it ;  which 
the  subdeacon  may  not  do.  When  the  Blood  of  our  Lord 
was  given  in  ancient  times  to  the  Faithful,  it  was  the  dea- 
con who  administered  it.  You  see,  therefore,  the  beautiful 
harmony  of  the  Church's  provisions ;  the  wine  is  the  deacon' 9 
charge, — the  more  honourable  material  belongs  to  the  more 
honourable  ministry" ; — the  water  falls  to  the  subdeacon,  as 
the  inferior. 

But  to  proceed ;  the  oblation  of  the  chalice  over,  the  dea- 
con next  gives  the  paten,  after  wiping  it  with  the  purifica- 
tory, into  the  hands  of  the  subdeacon,  and  covers  it  with  the 
end  of  the  long  veil  still  worn  by  the  latter,  who,  bearing 
the  paten  so  covered,  proceeds  with  it  to  his  proper  place  at 
the  foot  of  the  altar,  where  he  continues  holding  it  till  the 
end  of  the  "  Pater  noster." 

G.  Why  is  this  ? 

P.  It  is  said  to  date  from  the  time  when  the  Faithful 
offered  bread  and  wine  on  the  paten.  As  these  oflerings 
were  large,  the  size  of  the  paten  was  in  proportion,  and, 
being  inconvenient  on  the  altar,  it  was  removed,  and  held 
by  the  subdeacon  till  wanted  again  by  the  priest.*  Cer. 
tainly  it  is  very  much  in  the  Church's  way  to  maintain  prao 
«  Vid.  Le  Brun,  CiTcnu  de  la  Messe. 


HIGH  MASS.  117 

ticcs  in  Bymbol  after  she  lias  dropped  them  in  their  official 
use. 

C.  Does  not  the  choir  sing  something  here  ? 

F.  Yes;  first  (proper!}')  the  sentence  called  the  OfTer- 
toriuiD,  and  then,  according  to  a  common  practice,  what  is 
called  an  Ojferioryjpiece,  orMotett,  on  some  appropriate  sub- 
ject. There  is  always  a  considerable  pause  in  this  part  of 
the  ]Mass,  to  allow  time  for  the  various  ceremonies  at  tho 
altar,  and  it  seems  reasonable  enough  that  the  devotions  of 
the  Faithful  should  be  assisted  by  some  suitable  piece  of 
music. 

THE  INCENSING  AT  THE  OFFERTORY. 

P.  And  now,  the  priest  having  said  in  secret  the  prayers 
following  the  oblation  of  the  chalice  (as  given  at  Low  Mass), 
tunis  his  left  side  to  tho  altar,  to  put  incense  into  the  thuri. 
ble,  the  thurifer  holding  it,  and  the  deacon  ministering  the 
boat,  as  on  the  two  former  occasions.  But  as  this  incensing 
is  the  most  solemn  of  all,  the  Church  orders  that  it  be  ac- 
companied by  special  words. 

Instead,  then,  of  blessing  the  incense  in  the  usual  form, 
"  Mayest  thou  be  blessed  by  Him  in  whose  honour  thou  art 
burned,"  the  priest  now  says  secretly,  on  casting  in  tho 
three  separate  portions,  "  By  the  intercession  of  blessed  Mi- 
chael the  archangel,  standing  on  the  right  hand  of  the  altar 
of  incense,*  and  of  all  His  elect,  the  Lord  vouchsafe  to  bless 
^  this  incense,  and  to  receive  it  in  the  odour  of  sweetness, 
tlirough  Christ  our  Lord;"  making  over  tho  incense  tho 
I'gn  of  the  cross.f 

Tlicn  the  priest,  receiving  tho  thuriblo  from  tlio  deacon, 
who  kisses  it  and  his  hand,  proceeds  to  incense  the  ohlata^ 
i)V  bread  and  wine  of  the  Sacrifice.  Making  over  them  with 
tlio  thuriblo  three  crosses,  and  then  round  them  three  cir« 
clcs  (the  last  in  reverse  order),  ho  says  tho  following  words, 
still  in  secret :  "May  this  incense,  blessed  by  Thee,  ascend 
to  Thee,  0  Lord;  and  may  tlicre  descend  upon  us  Thy  mercy." 
*  See  St.  Luke  L  11.  t  See  note  at  p.  111. 


118  APPENDIX. 

He  nsxt  inconscs  the  crucifix  thrice,  with  tlie  words  of 
Psalm  cxl.  verse  2  :  "  Let  my  prayer  be  directed  as  incense 
in  Thy  sight."  Then,  while  he  incenses  the  whole  altar  on 
the  epistle  and  gospel  side,  and  returns  to  the  former  (as  at 
the  beginning  of  the  Mass),  he  continues  the  words  of  the 
same  Psalm  :  "The  lifting  up  of  ray  hands  as  an  evening 
sacrifice.*  Set  a  watch,  0  Lord,  before  my  mouth,  aiid  a 
door  round  about  my  lips ;  that  my  heart  incline  not  to  evil 
words,  to  make  excuses  in  sins."  Then  he  restores  the 
thurible  to  the  deacon  at  the  epistle  side,  saying,  "  Ma^^  our 
Lord  enkindle  within  us  the  fire  of  His  love,  and  the  flame 
of  eternal  charity."  The  deacon  receives  it,  kissing  it  and 
his  hand  as  before,  and  incenses  him  thrice.f  Then  the 
deacon  goes  off  to  incense  the  clergy  in  choir.  Last  of  all, 
he  incenses  the  subdeacon,  and  is  himself  incensed  by  the 
thurifer.  But  whereas  he  incenses  the  celebrating  priest 
thrice,  he  incenses  the  clergy,  the  subdeacon,  and  is  himself 
incensed,  but  twice.  The  celebrant  remaining  at  the  epistle 
end  of  the  altar,  washes  his  hands,  saying  secretly  the  psalm 
"Lavabo,"  as  already  explained.  He  then  jDroceeds  with 
the  additional  prayer  of  oblation,  the  "  Orate  fratres,"  and 
the  secret  prayers,  as  at  Low  Mass,  the  chief  attendant  as- 
sisting at  the  Missal. 

Chap.  VI.  The  Preface  in  Solemn  Mass. 

C.  The  Preface  seems  to  be  a  very  prominent  feature  in 
solemn  Mass. 

P.  It  is  so;  the  Church  invests  it  with  great  dignity,  by 
clothing  its  words  of  unspeakable  majesty  in  a  chant  which 
may  be  truly  said,  though  it  is  saying  a  great  deal,  to  be 
worthy  of  them. 

C.  Is  this  chant  of  great  antiquity? 

P.  Yes ;  it  is  believed  to  preserve  portions  of  the  music 

♦  These  words  are  beautifully  applied  by  the  Church  to  the  Sacrifice 
of  the  Cross,  which  was  confsummated  towards  eventide. 

t  If  the  Bishop  assist  at  the  Mass  poni'jicaUi/,  he  also  is  incensed 
thrice. 


EIGH  MASS.  1 J  0 

of  the  Tcmple-worsLlp;  and  somo  think  that  fragments  cf 
it  were  learned  by  apostles  and  apostolic  men  in  moments 
cf  intimate  communion  with  heaven. 

C.  And  the  choir  responds,  docs  it  not,  also  in  song,  to 
the  versicles  which  occur  in  the  Preface  ? 

P.  Yes ;  so  as  to  resemble  and  represent  the  voices  of 
angels  meeting  with  sympathetic  joy  these  reiterated  ap- 
peals to  their  devotion  and  gratitude. 

C.  Does  the  tone  or  chant  of  the  solemn  Preface  vary  at 
different  times  ? 

P.  Yes;  because  the  -words  of  the  Preface  themselves 
vary.  On  Ferial  Days,  or  in  Masses  of  the  Dead,  it  has  Icfs 
variety  of  notes,  and  is  consequently  less  joyful. 

C  Docs  the  priest  sing  the  "  Sanctus"  at  the  end  of  the 
Preface? 

P.  No;  he  says  it,  and  the  choir  sings  it. 

C.  Does  the  priest  say  the  "  Sanctus"  with  any  particu- 
lar ceremonies? 

P.  The  deacon  and  subdeacon  go  to  either  side  of  him 
at  the  altar,  and  sa}'  it  with  him.  The  subdeacon  then  re- 
turns to  his  own  place,  and  the  deacon  takes  Ms  place  at 
the  priest's  left  hand,  to  assist  in  turning  over  the  leaves  cf 
the  Missal  at  the  Canon. 

CirAP.  VII.  The  Canon  and  Consecration  in  Solemn  Mum. 
P.  Tiie  Consecration  is  now  drawing  on,  and,  with  a  view 
to  it,  the  principal  assistant  at  the  ceremonies  goes  out  to 
bring  additional  acolyths  with  lighted  torches.  The  rubric 
directs  that  at  every  Mass  a  candle  shall  be  lighted  for  tho 
consecration,  but  this  is  commonly  interpreted  of  Iligli  Ma.ss 
alone.  Tiic  acolyths  having  come  in,  arrange  tlicmsclvcs 
in  presence  of  the  altar;  and  shortly  before  tho  consecra- 
tion,  tho  deacon,  having  genuflected,  moves  round  to  tho 
right  of  the  priest,  and  goes  on  both  knees.  At  the  same 
time  the  subdeacon,  lowering  the  paten  which  he  still  cur- 
rics,  kneels  in  bis  place.    Inccusc  is  then  put  into  tho  tliuri* 


1 20  AriENDlX, 

ble  to  honour  the  Blessed  Sacrament  at  the  consociation. 
When  the  priest  inchnes  to  say  the  words  of  consecration, 
all  the  ministers  and  assistants  bend  forward,  and  remain 
in  a  posture  of  profound  inclination  till  after  the  consecra- 
tion in  both  species.  When  the  consecration  and  adoration 
of  the  Sacred  Body  are  over,  the  deacon  rises  and  removes 
tlie  pall  from  the  chalice  ;  and  after  the  consecration  and 
adoration  of  the  precious  Blood,  he  replaces  it.  The  chief 
assistant  incenses  the  Body  and  Blood  of  our  Lord ;  after 
the  Consecration,  it  is  usual  for  the  choir  to  sing  the  "  Bene- 
d  ictus." 

Chap.  VIII.  From  the  Consecration  to  the  ''  Pater  noster.'* 

P.  After  the  Consecration,  the  deacon  and  subdeacon 
rise ;  and  the  deacon,  having  genuflected,  goes  again  to  the 
left  side  of  the  priest  to  assist  at  the  Missal.  All  proceeds 
as  at  Low  Mass,  till  after  the  Memento  of  the  Dead,  when 
the  deacon  again  genuflects,  and  goes  to  the  right  of  the 
priest  to  remove  the  pall  from  the  chalice  for  the  "  Little 
Elevation"  (see  Low  Mass) ;  also,  when  the  priest  makes 
the  sign  of  the  Cross  over  the  Sacred  Host  and  chalice,  the 
deacon  steadies  the  latter  at  the  foot,  in  virtue  of  his  privi- 
lege of  touching  vessels  containing  the  Body  or  Blood  of  our 
Lord.  When  the  priest  comes  to  the  "  Pater  noster,"  the 
deacon,  having  genuflected,  leaves  the  altar,  and  goes  to 
his  place  behind  the  priest. 

CiiAP.  IX.  From  the  "  Pater  noster^*  to  the  Communion. 
C.  Does  not  the  priest  sing  the  ''  Pater  noster"  as  well 
as  the  Preface  ? 

P.  Yes,  to  a  beautiful  tone  prescribed  in  the  Missal. 
This,  like  the  tone  of  the  Preface,  is  simpler  on  Fcrias  and 
in  Masses  of  the  Dead  than  at  other  times.  When  the  priest 
comes  near  the  end,  the  deacon  and  subdeacon,  having  genu- 
flected at  their  places,  go  up  to  the  altar.  The  subdeacon 
then  delivers  up  the  paten  to  the  deacon,  who  wipes  it  witb 


niGlI  MASS.  121 

the  purificatory,  and  gives  it  to  the  priest  after  tlie  "  Pater 
uoster"  (see  Low  Mass),  kissing  its  edge  and  the  priest's 
hand.  An  attendant  removes  the  long  veil  from  the 
shoulders  of  the  subdeacon,  who  genuflects,  and  returns 
to  his  place.  The  deacon  stays  by  the  priest  at  his  right 
to  remove  the  pall  from  the  chalice,  and  steady  it  when 
necessary.  At  the  proper  place  the  priest  sings,  to  a  tone 
prescribed  in  the  Missal,  the  "Pax  Domini."  Then  the  Hub- 
deacon  joins  him  at  the  altar,  and,  with  the  deacon,  accom- 
panies the  priest  in  sa3'ing  the  "Agnus  Dei."  This  over, 
the  subdeacon  goes  down  to  his  place ;  the  deacon  goes  on 
both  knees  while  the  priest  says  the  first  of  the  three  pray- 
ers  before  the  Communion. 

And  here  succeeds  one  of  the  most  remarkable  and 
affecting  ceremonies  of  Mass,  called  the  "Pax" — the  me- 
morial of  the  holy  "  kiss  of  peace,"  mentioned  in  St.  Paul's 
epistles,  and  practised  in  the  early  ages,  but  afterwards  dis- 
continued in  consequence  of  abuses  or  scandals.  I  have  lately 
said  that  the  Church  is  not  apt  to  drop  holy  customs  alto- 
gether, but  preserves  them  in  ceremonies  after  their  use 
has  passed  away.  Thus  it  is  with  the  "kiss  of  peace." 
This  kiss  is  given  at  Solcnm  Mass,  after  the  "Agnus  Dei," 
to  the  deacon  and  subdeacon ;  and  when  there  are  clergy 
present,  to  them  also.  The  manner  of  giving  it  is  as  fol- 
lows : 

After  the  first  of  the  three  prayers  before  Communion, 
tlie  deacon  rises  from  his  knees,  and  kisses  the  altar  with 
the  celebrant ;  then  the  celebrant,  placing  his  hand  on  the 
deacon,  inclines  towards  his  check,  saying,  "Pax  tecum," 
Peace  be  with  you:"  and  is  answered  by  the  deacon,  "Et 
ni  spiritu  tuo,"  "And  with  thy  spirit."  The  priest  then 
goes  on  with  the  following  prayers.  The  deacon  nicanwhilo 
goes  down,  and  gives  tlic  same  "peace"  to  the  subdeacon, 
in  the  same  form.  Then  both  gcnufcct  to  the  Blessed  Sa- 
crament; and  the  subdeacon  goes  off  to  the  choir,  where  ho 
again  gives  the  "peace"  to  the  superior  of  the  clergy,  h# 


122  APPENDIX. 

to  the  next  below,  and  so  on,  till  all  Lave  received,  down 
to  the  youngest  of  those  in  surplices.  In  each  case  the  in- 
ferior bows  to  the  superior,  before  and  after  giving  the  "  Pax," 
but  not  vice  versa. 

C.  Is  the  "peace"  given  in  all  Masses? 

P.  No;  not  in  the  Masses  of  the  Dead,  when,  as  we  have 
seen,  the  form  of  the  "  Agnus  Dei"  is  changed,  and  the  first 
of  the  following  Prayers  not  said.  It  is  likewise  omitted  on 
the  great  "Triduum,"  or  Three  sacred  Days  of  the  Passion 
of  our  Divine  Redeemer ;  this  is  said  to  be  in  abhorrence  of 
the  treacherous  kiss  of  Judas.  Even  in  the  joyful  Mass  of 
Holy  Saturday  the  "peace"  is  omitted,  to  be  resumed  with 
all  the  greater  propriety'  on  Easter  morning,  when,  in  early 
times,  Christians  embraced  one  another,  as  thej^  said,  "The  • 
Lord  is  risen  indeed,  Alleluia." 

0.  Does  the  ceremony  of  the  "Pax"  proceed  in  silence? 

P.  The  words  are  said  inaudibly ;  but  the  choir  mean- 
while is  singing  the  "Agnus  Dei,"  having  taken  it  up  after 
the  priest.  The  subdeacon,  after  giving  the  Pax,  returns  to 
the  altar  to  assist  the  Priest  at  the  Communion,  at  wliich 
he  and  the  deacon  incline  the  head. 

O.  Do  the  faithful  ever  communicate  at  High  Mass  ? 

P.  Yes,  often,  when  it  is  at  an  early  hour;  but  when, 
as  is  usual  among  ourselves,  it  is  the  latest  of  all  the  Masses 
of  the  day,  and  is  seldom  over  till  twelve  or  one  o'clock,  ih^ 
Faithful  generally  communicate  at  an  earlier  Mass. 

C.  When  given  at  High  Mass,  is  the  Communion  in  any 
way  more  solemn  ? 

P.  The  deacon  and  subdeacon  receive  (if  at  all)  first, 
and  on  the  top  step  of  the  sanctuary ;  then  tlie  clergy  (if 
any)  in  surplices,  and  then  the  laity.  The  deacon,  having 
himself  communicated,  accompanies  the  priest  in  giving 
Communion  to  the  rest,  holding  the  paten  under  the  Sacred 
Host,  as  it  is  placed  on  the  tongue  of  the  receiver. 

G.  Do  priests  ever  communicate,  except  at  the  Maaa 
which  they  themselves  celebrate? 


HIGH  MASS.  123 

jP.  Rarely;  because  the  same  reason  which  hinders  thcin 
from  saying  Mass,  is  likely  to  hinder  them  from  going  to 
Communion.  But  sometimes  this  is  not  so,  as,  for  example, 
with  a  priest  newly  ordained,  who  has  not  as  yet  said  his 
first  Mass;  and  on  Holy  Thursday,  when  but  one  priest 
celebrates  and  the  rest  communicate. 

C  Does  a  priest  communicating  at  the  Mass  of  ano 
ther  priest  receive  our  Lord  under  one  or  under  bo'a 
species  ? 

P.  Under  one;  and  this  even  though  he  were  a  Bisho}\ 
or  the  Pope  himself. 

C.  Indeed  ?  Then  it  is  untrue  to  speak  of  the  law  which 
restricts  the  communion  of  the  chalice,  as  made  against  the 
laity  ? 

P.  Yes ;  the  distinction  which  the  Church  makes  is  not 
between  the  clergy  and  lait}',  but  between  the  celebrant  and 
all  others. 

C.  Is  this  generally  known  ? 

P.  Very  possibly  not ;  for  the  ignorance  which  prevails 
about  our  institutions  is  wonderful,  and  only  equalled  by  the 
freedom  with  which  they  are  discussed  and  criticised. 

C.  But,  after  all,  if  I  may  ask,  why  does  the  Church 
refuse  the  precious  Blood  of  our  Lord  to  any  of  the  Faithful, 
contrary,  as  might  seem,  to  His  institution,  and  the  prac- 
tice of  early  times? 

P.  Do  you  ask  for  your  own  satisfaction,  or  with  a  view 
to  others? 

C.  For  others  only. 

P.  Well,  then,  hear  me.  Do  you  know  what  is  meant 
by  the  doctrine  o(  concomitance  f 

C.  I  think  so.  It  is  that  our  Divine  Lord  is  entire  under 
each  Kpccies ;  so  that  tlie  bread,  after  consecration,  is  not 
His  Body  in  any  such  sense  as  to  bo  without  His  precious 
Blood;  nor  the  \\inc,  after  consecration,  His  Blood  in  any 
such  sense  as  to  bo  without  His  most  sacred  Body. 

P.  Very  well.     And  now  see  what  Trotcitant  objcctort 


124  APPENDIX. 

to  the  witliholding  of  the  chalice  in  certain  cases  suppose; 
namely,  that  the  doctrine  you  have  just  stated  is  untrue. 

C.  How  so? 

P.  Because  they  suppose  that  such  as  receive  our  Lord 
under  one  species  alone,  receive  Him  but  in  part.  Conse- 
quently, in  their  communions  (if  they  profess  any  doctrine 
af  the  Keal  Presence  at  all),  they  think  that  they  receive 
the  Body  of  our  Lord  without  His  most  precious  Blood,  and 
His  Blood  apart  ■from  His  most  sacred  Body.  This  opinion 
presumes  such  a  separation  between  the  constituents  of  the 
One  Christ  as  was  never  realised,  except  during  the  three 
days  between  His  crucifixion  and  resurrection.  It  supposes 
the  whole  Christ  to  be  received  b}^  receiving  the  two  parts 
of  which  the  Whole  is  made  up,  but  wdiich,  in  His  living 
Person,  are  inseparable.  We  not  only  condemn  the  doctrine, 
but  abhor  the  notion  of  so  unnatural  a  separation.  We  re- 
member that  onr  Lord,  ''being  risen  from  the  dead,  dieth  no 
more,"  "  He  is  not  dead.  He  is  risen."  We  cannot  even 
imagine  receiving  Him  at  all,  without  receiving  Him  as  He 
is.  Those  essential  parts  of  His  bodily  nature.  His  entire 
Flesh  and  His  Blood,  once  and  for  ever  joined,  we  dare  not 
sunder  even  in  idea,  even  in  figure,  still  less  in  act.  It 
would  seem  to  us  almost  like  crucifying  Him  afresh,  and 
then  feeding  upon  Him,  not  by  a  most  high  and  mystical 
and  yet  real  participation,  but  rather  as  we  might  partake 
of  merely  human  food. 

Now  the  limitation  of  the  chalice  to  the  celebrant  was 
introduced  as  a  point  of  discipline,  and  in  the  exercise  of  the 
Church's  undoubted  power  of  regulating  all  matters  of  prac- 
tice according  to  the  necessities  of  the  occasion  ;  j-et,  inci- 
dentall}^,  her  modification  of  the  Eucharistic  institute  has 
undoubtedly  subserved  the  great  purpose  of  investing  with 
life,  and  embodying  in  action,  this  great  docti'ine  o^  conco- 
mitance^  the  ncgler-t  of  which  has  led  to  results  so  unspeak- 
pUv  prejudicial  to  the  doctrine  of  the  integrity  of  our  Lo.'d'a 
Docfilv  nature. 


men  MASS.  125 

C.  But  is  not  tlic  restriction  of  tlio  cliallcc  to  the  cele- 
brant against  the  institution  of  Christ,  and  tlie  practice  of 
the  early  Churcli  ? 

P.  It  is  any  thing  but  clear,  even  from  the  letter  of  Holy 
Scripture  itself,  that  our  Lord,  in  giving  of  the  chalice  to 
nis  Apostles,  designed  to  impose  on  them  and  their  suc- 
cessors the  necessary  duty  of  dispensing  it  to  all  others. 
Their  office  was  peculiar ;  and  the  first  celebration  of  the 
Holy  Eucharist,  in  "which  the  Apostles  were  gifted  with 
powers,*  and  not  merely  admitted  to  a  privilege,  is  no  pre- 
cedent for  all  subsequent  celebrations.  Had  others  besides 
the  Twelve  been  present  at  the  Last  Supper,  and  received 
of  the  chalice,  that  would  have  been  a  precedent.  On  the 
other  hand,  it  is  very  remarkable  that,  in  all  the  earliest 
i.otices  of  the  Blessed  Eucharist,  subsequently  to  the  Resur- 
rection,  bread  only  is  named  as  the  sacramental  matter.f 
Again:  it  is  certain  that,  in  the  early  Church,  infants  were 
communicated  under  the  species  of  wine  alone. 

Thus  you  see  that  the  Church  has  ever  taken  on  herself 
TO  dispense  this  precious  Gift  according  to  the  free  discretion 
with  which  our  Lord  has  intrusted  her;  modifying  first  the 
institution  itself,  and  then  modifying  even  her  own  modifi- 
cations ;  relaxing,  under  certain  circumstances,  the  restric- 
tion upon  the  faithful  at  large,  and  placing  even  her  priests 
upon  a  par  with  others,  when  they  present  themselves  witli 
others  at  her  banquet ;  as  if  to  take  from  her  people  the  re- 
proach of  exclusion,  and  from  her  priests  the  boast  of  prero- 
gative ;  that  so  "  the  eyes  of  all  may  hope"  in  her,  she  "giv- 
ing them  meat  in  due  season  :"|  true  dispenser  of  that  celes- 
tial Manna,  whereof  "  one  gathereth  more,  another  less ;" 
yet  so  that  "  neither  had  ho  more  that  gathered  more,  nor 
did  he  find  less  that  had  provided  less ;  but  every  one  ga. 
thcrcd  according  to  what  they  wt>r(»  -.Mo,  to  cat.**g 

•  T»wT»  wiitTt— 'Do  this. 

t  Sue  .St.  John  XXl.  18;   Acts  il.  12.  xx.  7. 

J  Seo  Vs.  cxiiv.  15.  I  Exod.  xtI.  U,  18L 


126  APPENDIX, 

CiiAP.  X.  From  the  Communion  to  the  end  of 
High  Mass. 

P.  When  tlie  subdeacon  has  concluded  giving  the  ''Fax," 
he  rejoins  the  priest  at  his  right  hand,  and  removes  the  pall 
from  the  chalice  when  the  priest  is  about  to  receive  the  pre. 
clous  Blood  of  onr  Lord.  When  the  communion  of  the  priest 
and  Faithful  (if  any  of  the  Faithful  communicate)  is  over,  the 
subdeacon  ministers  wine  for  the  first  ablution ;  and  then, 
withdrawing  to  the  epistle  end,  wine  and  water  for  the  se- 
cond. The  deacon  now  removes  the  Missal  to  the  epistle 
side.  The  priest,  having  received  the  second  ablution,  leaves 
the  sacred  vessels  and  linen,  and  goes  to  the  Missal  at  the 
epistle  side  to  read  the  "  Communion."  The  subdeacon  ar- 
ranges  the  gacred  vessels  and  linen,  puts  the  corporal  into 
the  burse,  and,  having  covered  the  chalice  and  paten  with 
the  veil,  bears  them,  with  the  burse  resting  on  them,  to  the 
credence-table.  Having  deposited  the  sacred  vessels  on  the 
credence-table,  he  goes  to  his  place  behind  the  priest  and 
deacon.  The  priest  having  read  the  "  Communion,"  goes  to 
the  middle  of  the  altar,  sings  the  "  Dominus  vobiscum,"  and 
is  answered  by  the  choir ;  then,  going  to  the  Missal,  he  sings 
the  Post  Communion  prayer  or  prayers.  Keturning  to  the 
middle,  he  again  sings  "  Dominus  vobiscum,"  and  is  an- 
swered by  the  choir.  Then  the  deacon,  turning  to  the  peo- 
ple, sings  the  "Ite,  missa  est;"  or,  if  proper  to  the  day, 
"  Benedicamus  Domino,"  towards  the  altar. 

C  Are  the  tones  of  these  prescribed,  and  do  they  vary? 

P.  They  are  prescribed  in  the  Missal  itself.  There  are 
six  tones  of  the  "Ite,  missa  est,"  and  three  of  the  "Benedi- 
camus  Domino,"  according  to  the  occasions.  Of  the  "Ite, 
missa  est:"  1.  with  the  two  "Alleluias"  for  Easter-day  and 
week ;  2.  for  the  more  solemn  festivals  at  other  times  of  the 
year ;  3.  for  ordinary  double  festivals ;  4.  for  Masses  of  the 
Blessed  Virgin  ;  5.  for  semi-doubles ;  6.  for  simples.  And  of 
the  "Bcnedicamus  Domino:"  1.  for  Sundays  in  Advent  and 


HIGH  MASS.  127 

Lent;  2.  forFerias;  3.  for  the  Vigil  of  the  Nativity,  and  the 
Mass  of  the  Holy  Innocents. 

C.  What  is  the  peculiarity  of  this  last  tone  compared 
with  the  rest? 

P.  It  is  more  joyful. 

C.  But  I  thought  the  "Benedicamus  Domino"  was  never 
used  on  joyful  days. 

P.  Neither  is  it;  but  the  Vigil  of  the  Nativity,  and  the 
Feast  of  the  Holy  Innocents,  are  days  of  a  very  unusual 
character.  The  former  is  a  strict  Fast,  upon  -which  never- 
theless the  coming  Feast  of  our  Lord's  Nativity  reflects  a 
certain  joyfulness.  The  latter  is  an  exception  to  all  other 
Martyrs' days,  in  having  mournful  accompaniments — purple, 
instead  of  red  vestments;  no  "TeDeum,"  nor  "Gloria;"  and 
tlierefore  no  "Ite,  missa  est."*  Yet,  coming  as  it  docs,  at 
Christmas  time,  it  is  not  simply  a  mournful  festival. 

C.  Why  is  this? 

P.  The  Church  deems  it  no  prejudice  to  the  memory  of 
those  earliest  and  very  glorious  Martyrs,  the  Holy  Inno- 
cents, to  mourn  at  the  same  time  for  the  unparalleled  atro- 
city of  the  crime  which  cut  them  off,  like  budding  floAvcrs, 
from  the  earth — a  crime  too  which  was  especially  directed 
against  our  Blessed  Lord  Himself  (at  this  time,  Christmas, 
so  fresh  in  the  Church's  love),  and  which  was  £l  kind  of  first- 
fruits  of  the  malice  to  which  He  afterwards  fell  a  victim. 
'•  The  kings  of  the  earth  stood  up,  and  the  princes  assembled 
together,  against  the  Lord,  and  against  His  Christ. "f 

But  the  Church,  having  paid  her  tribute  to  the  niemoiry 
of  those  innocent  sufferers  on  the  day  of  their  Festival,  feels 
hcrsclfat  liberty  to  rejoice  with  unclouded  joy  at  their  actual, 
though  unconscious,  testimony  to  Christ  on  the  Octave  of 
their  Feast,  when  she  appears  in  red,  symbolical  of  their 
precious  blood,  sings  the  "To  Ucnm,"  and  rejoins  the  angcli 
in  the  Hymn  of  the  Nativity. 

•  If,  however,  tlio  TciiKt  of  the  Holy  Innocents  occur  on  a  Siin<Uy 
M  In  treated  a.s  any  other  uiartyr'H  day.  t  IV  ii.  2. 


1 28  APPENDIX. 

And  now,  if  tliere  be  a  second  Gospel  of  the  day,  tbe 
deacon  removes  the  Missal  from  the  epistle  side.  He  then 
kneels  ^Yith  the  subdeacon,  to  receive  the  priest's  blessing. 
The  blessing  over,  the  deacon  and  subdeacon  join  the  priest 
at  the  reading  of  the  Gospel ;  and  if  it  be  the  Gospel  of  St. 
John,  the  subdeacon  holds  the  card.  The  deacon  kneels 
with  the  priest  at  "  Et  Verbum  caro  ftictum  est,"  but  not 
the  subdeacon,  because  he  holds  the  card.  Then  all  bow  to 
the  middle  of  the  altar,  descend  the  steps,  make  the  proper 
inclination,  and,  preceded  by  the  acolyths  with  lights  and 
the  clergy,  return  to  the  sacristy. 


II.  HIGH  MASS  OF  THE  DEAD. 

C.  Will  you  kindl}''  explain,  sir,  what  are  the  varieties  of 
ceremonial  in  High  Mass  of  the  Dead? 

P.  There  are  several,  besides  those  already  noticed  as  ex- 
isting between  the  ordinary  Low  Mass  and  that  of  the  Dead. 

1.  The  altar  is  incensed  at  the  Offertory  alone. 

2.  The  deacon  and  subdeacon  take  more  time  over  their 
genuflection  on  first  ascf  Tiding  to  the  altar  with  the  priest, 
in  order  that  a  second  genuflection  may  not  be  necessary 
on  leaving  the  middle  for  the  epistle  side  at  the  Introit. 

3.  The  celebrant  (as  before  observed)  makes  the  sign  ol 
the  cross  towards  the  Missal,  instead  of  on  himself;  and  the 
deacon  and  subdeacon  do  not,  as  at  the  ordinary  High  Mass, 
make  any  corresponding  sign. 

4.  The  subdeacon,  after  singing  the  Epistle,  docs  not  re- 
ceive the  priest's  blessing,  nor  kiss  his  hand. 

5.  The  celebrant,  having  said  the  Dies  ircc  after  the 
Gradual  and  Tract,  goes  with  his  two  ministers  to  the  seats, 
or  stands  at  the  altar,  while  that  Sequence  is  sung  by  the 
choir.  Just  before  the  last  stanza  of  the  Sequence,  the  dea- 
con, having  previously  laid  the  book  of  the  Gospels  upon  the 
altar,  proceeds  to  say  the  "  Munda  cor  meum,"  without  ask- 


HIGH  MASS  OF  TUE  DEAD.  129 

in^  tlic  benediction  of  the  priest;  and  liavlii^  genuflected 
with  the  subdeacon,  goes  with  him  and  the  attendants  (but 
without  lights  and  incense)  to  sing  the  Gospel.  At  the  end, 
he  gives  the  book  to  the  subdeacon ;  but  the  latter  does  not 
carry  it  to  the  priest,  as  the  text  is  not  kissed. 

6.  At  the  Offertory  the  subdeacon  does  not  wear  the  long 
veil  on  his  shoulders,  in  carrying  the  chalice  to  the  altar. 
lie  omits  the  words,  "  Keverend  father,  be  pleased  to  give  a 
blessing,'*  because  the  water  is  not  blessed.  He  does  not 
bear  away  the  paten,  but  goes  without  it  to  his  place  be« 
hind  the  deacon. 

7.  After  the  Invocation  of  the  Holy  Ghost,  the  Bread  and 
Wine  of  the  Sacrifice,  the  crucifix,  and  the  altar,  are  incensed 
by  the  priest  as  usual,  and  with  the  usual  words;  the  sub- 
deacon, who  is  not  engaged  in  bearing  the  paten,  going  up 
to  the  altar  to  assist  the  deacon  in  holding  back  the  prioist's 
vestments  at  the  incensing. 

8.  The  deacon  and  subdeacon  assist  at  the  "  Lavabo,"  or 
washing  of  the  priest's  hands,  with  the  basin  and  towel. 

9.  Shoi-tly  before  the  Consecration,  the  subdeacon  moves 
towards  the  epistle  side ;  then  receiving  the  thurible  from  the 
attendant  (who  has  previously  supplied  it  with  incense,  but 
without  any  benediction),  incenses  the  Body  and  Blood  of 
our  Lord  at  the  time  of  consecration.  The  subdeacon  fulfils 
this  office  at  High  Mass  of  the  Dead,  because  he  docs  not,  a8 
in  other  High  Masses,  hold  the  paten. 

10.  Not  having  to  deliver  up  the  paten,  the  subdeacon 
does  not  move  from  his  place  till  the  "  Pax  Domini,**  when 
he  goes  to  the  left  of  the  priest  at  the  altar,  and  then  joins 
the  deacon  in  Baying,  with  the  priest,  the  "Agnus  Dei;'' 
but  (as  was  observed  in  the  proper  place  at  Low  Mass)  the 
striking  of  the  breast  is  omitted. 

IL  At  the  end  of  Mass,  the  deacon  sings,  towards  Ih© 

altar,  "Requicscant  in  pace,*'  to  a  tone  prescribed  in  the 

Missal ;  and  as  there  is  no  final  blessing,  tho  ministers  join 

the  priest  at  the  Gospel  of  St.  John  (which  in  Masses  of 

K 


130  APPENDIX. 

the  Dead  is  always  said)  without  previously  kneeling.    All 
else  proceeds  as  usual. 

KB.  The  ferial  tone  is  used  for  the  Preface  and  "Pater 
noster." 

III.   SOLEMN  VESPERS. 

C.  There  are,  I  believe,  two  evening  oflices  of  the 
Chu'rch,  are  there  not  ? 

P.  Yes,  Vespers  and  Compline  ;  the  first  proper  to  the 
earlier  part  of  the  evening-,  the  second  to  its  close. 

C.  Are  both  these  offices  commonly  celebrated  with  so- 
lemnity in  the  Church  at  large  ? 

P.  No;  Vespers  alone  are  so  celebrated  as  a  general  rule  ; 
but  it  is  the  practice  in  some  places  to  sing  Compline  also  as 
a  part  of  the  public  evening  devotion.  In  communities  where 
the  duties  of  the  choir  are  performed,  all  the  Seven  Hours  of 
Prayer  are  observed  in  choir,  and  in  that  case  Vespers  and 
Compline  go  together.  Solemn  Vespers  are  always  sung, 
where  there  are  the  means  of  singing  them,  on  Sundays  and 
ITolydays ;  and  are,  of  course,  intended  by  the  Church  to  be 
sung  at  other  times  also. 

C.  What  is  the  meaning  of  "  First"  and  "  Second"  Ves- 
pers  ? 

P.  Every  Festival  is  considered  by  the  Church  to  begin 
and  end  in  the  evening.  First  and  Second  Vespers,  there- 
fore, express  its  opening  on  one  evening,  and  its  close  oixthe 
next. 

O.  How  is  the  succession  and  arrangement  of  Festivals 
determined  ? 

P.  By  certain  rules  contained  in  the  rubrics,  and  applied 
to  practice  in  the  "  Ordo  recitandi  Divini  Officii,"  or  yearly 
Calendar  of  the  Church,  which  is  published  in  all  countries 
of  the  Christian  world. 

O.  AVhat  is  the  general  principle  on  which  these  arrango* 
m«nts  arc  made  ? 


SOLEMN'  VESrERS. 


131 


P.  All  Festivals,  except  those  of  the  higlicst  class,  admit 
of  the  introduction  into  their  office  of  Commemorations,  i.  e. 
of  the  subsidiary  celebration  of  other  Festivals  inferior  to 
themselves,  or  of  days  within  the  Octaves  of  the  great  Fes- 
tivals, or  of  Ferias,  or  week-days,  in  certain  special  seasons, 
such  as  Advent  and  Lent.  These  commemorations  are  made 
ill  the  form  of  an  antiphon,  versicle  and  response,  and  col- 
lect, and  sometimes  of  a  special  stanza  at  the  close  of  the 
Hymn.  There  are  also  certain  common  commemorations  in- 
troduced on  all  semi-doubles  in  the  year,  excepting  at  the 
more  solemn  seasons.  These  are :  1.  Of  the  Blessed  Virgin ; 
2.  Of  the  holy  Apostles  SS.  Peter  and  Paul ;  3.  Of  the  Pa- 
tron Saint  of  the  country  (in  England,  St.  George),  or  of 
the  Church,*  or  community  ;  4.  For  peace. 

C.  Docs  Compline  admit  of  similar  introductions? 

P.  No  ;  Compline  is  not  ordinarily  liable  to  these  varia- 
tions, except  that  of  the  final  stanza  of  the  Hymn.  During 
Easter  time,  however,  "Alleluias"  are  added  in  it. 

C.  These  additions  must  tend  to  complicate  the  oflice, 
and  make  it  difficult  to  follow. 

P.  Most  things  which  arc  worth  knowing  require  time 
and  pains  to  understand.  But  many  members  of  the  Chris- 
tian laity  arc  quite  at  home  in  the  office  of  the  Church,  at 
least  so  far  as  it  is  publicly  celebrated;  priests  arc  alwaj'S 
ready  to  give  assistance  in  such  inquiries;  and  the  order  of 
tljo  Church  offices  is  annually  published  for  the  use  of  the  laity. 

O.  Is  the  Vesper  oflice  on  Sundays  always  that  proper  to 
the  Sunday? 

P.  On  the  contrary,  it  is  more  frequently  tho  second 
Vesper  oflice  of  a  Festival  (when  of  superior  rank  to  tho 
Sunday),  or  tho  first  Vesper  olfico  of  a  Festival  on  tho  fol- 
lowing day;  tho  Sunday  being,  iu  such  caacs,  gouerally 
commemorated. 

C.  Do  tho  Psalms  vary  on  difTcrcut  days? 

P.  The  first  four  aro  generally  thoso  of  the  Sundg}-.  But 
*  i. «.  where  It  has  been  cooaeerated. 


132  APPENDIX. 

on  the  first  Vespers  of  Saints'  daj's  (except  days  of  oar 
Blessed  Lady,  of  Virgins,  and  Holy  Women),  the  fifth  is 
changed  into  the  116th,  "Laudato  Dominum  omnes  gentes." 
On  the  First  Vespers  of  the  office  for  the  Dedication  of  a 
Church,  which  very  rarcl}''  occurs,  the  last  Psalm  is  the 
147th,  "Lauda  Jerusalem."  On  Feasts  of  the  Blessed  Virgin, 
the  Psalms  are  the  109th,  112th,  121st,  126th,  and  147th  ;  and 
the  same  are  proper  to  the  Feast  ofa  Virgin  or  Holy  Woman. 
At  the  First  Vespers  of  Corpus  Christi,  the  Psalms  are  spe- 
cial. But  all  this,  together  with  the  variations  of  the  Hymns, 
&c.,  j'-ou  will  find  explained  in  the  ordinary  Vesper-Booh. 
On  the  Second  Vespers  of  an  Apostle,  the  Psalms  are  (in 
addition  to  the  109th  and  112th),  the  115th,  "  Credidi ;" 
I25th,  "  In  convertendo  ;"  and  138th,  "  Domine,  probasti 
me."  On  the  Second  Vespers  of  a  Confessor  not  a  Bishop, 
the  last  Psalm  is  "  Laudate  Dominum'*  (116th);  but  on 
those  of  a  Confessor  Bishop,  it  is  Psalm  cxxxi.,  "  Memento 
Domine,  David;"  and  on  those  of  one  or  more  Martyrs, 
Psalm  cxv.,  "  Crcdidi."  On  certain  days  at  the  Second 
Vespers,  "Lauda  Jerusalem"  is  the  last  Psalm,  and  on  all 
Feasts  of  the  Angels,  "  Confitebor  tibi"  (Psalm  cxxxvii.). 
The  five  Sunday  Psalms  are  consecutive  in  the  Psalter 
from  the  109th  to  the  113  th.  The  first  is  a  kind  of  com- 
memoration of  all  the  great  mysteries  of  our  redemption; 
the  second  alludes  to  the  praise  of  God  "  in  the  congrega- 
tion ;"  the  third  commemorates  the  graces  and  privileges  of 
the  Just ;  the  fourth  is  a  Psalm  of  praise,  with  a  prophecy 
towards  its  close  of  the  Blessed  Virgin  and  the  Church  (on 
which  account  it  is  one  of  the  Psalms  proper  to  her  festivals); 
while  the  last  celebrates  the  deliverance  of  the  Israelites 
from  Egyptian  bondage,  and  is  therefore  appropriate  to  Sun- 
days, which  are  days  in  honour  of  the  Eesurrection  of  our 
Lord.  It  is  very  remarkable  that  a  series  of  Psalms  so  suit- 
able to  the  ordinary  wants  of  the  Church  on  her  weekly  fes- 
tivals, should  be  found  in  succession. 

On  days  of  the  Blessed  Virgin,  Psalm  cxxi.  is  substituted 


SOLEMN  VESPERS.  133 

for  ex.,  Psalm  cxxvi.  for  cxi,,  and  Psalm  cxlvii.  for  cxiii.  In 
all  these  substitutions  you  will  see  that  the  analogy  between 
the  Blessed  Virgin  and  the  Church  is  intended  to  be  kept  in 
mind,  as  is  shown  especially  in  the  frequent  occun-ence  of 
the  word  "domus;"  the  Blessed  Virgin  first,  and  the  Church 
afterwards,  being  our  Lord's  chosen  "  habitation"  or  "  taber- 
nacle.'* 

The  Psalms  of  the  Blessed  Virgin  are  used  on  all  days  of 
holy  women,  whether  virgins,  married,  or  widows,  because 
of  all  such  our  Blessed  Lady  is  the  especial  model  and  Par 
Ironess. 

On  Saints'  days,  Psalm  cxiii,  (In  exitu),  being  espcciallv 
appropriate  to  Sunday,  is  changed  into  Psalm  cxlvii.,  a 
general  Psalm  of  praise.  Psalm  cxxxi.  (Memento)  will  be 
Been  on  examination  to  contain  several  allusions  to  the 
priestJwod.  Psalm  cxv.  (Credidi)  speaks  of  the  "death  of 
God's  Saints,"  whence  it  is  proper  to  Martyrs'  days  and  to 
the  Apostles,  all  of  whom  were  also  Martyrs.  The  addition 
of  Psalms  cxxv.  and  cxxxviii.  to  their  Second  YcsipcxSj  is  ex- 
plained by  the  antiphon  prefixed  and  added  to  each.  Psalm 
cxlvii.  (Lauda  Jerusalem)  is  proper  to  the  dedication  of  a 
church  as  well  as  to  the  Blessed  Virgin. 

C.  What  are  the  Psalms  for  Vespers  on  week-days  ? 

P.  They  are,  with  some  omissions,  those  which  follow  in 
order  after  the  Psalms  of  the  Sunday.* 

C.  Why  are  the  Church  offices  always  sung  in  Latin? 

P.  The  Church  is  particular  about  tho  use  of  Latin  in 
all  her  public  odiccs  of  devotion,  on  account  especially  of 
the  danger  to  which  national  languages  arc  exposed  of  de- 
terioration and  change,  through  which,  in  course  of  time, 
even  the  purity  of  doctrine  might  be  corrupted.  Moreover, 
as  the  Church  is  not  for  one  country,  but  for  all,  it  is  to 
be  desired  that  she  should  possess  a  universal  language,  as 
well  as  a  unifor.Ti  rito.  It  is  when  Catholics  travel  from 
country  to  country  that  they  feci  especially  tho  benefit  ol 
*  Thty  will  be  found  iu  the  yt$ptr$Jor(ht  Laiiy,  Dims  and  L«nib«rt. 


134  APPENDIX. 

this  provision  of  tlio  Church,  superseding  all  national  dis- 
tinctions. I  will  add  another  reason  for  the  use  of  Latin, 
which  is,  that  it  is  most  important  to  have  a  language  for 
sacred  purposes  not  vulgarised  by  familiar  use. 

C.  But  may  it  not  be  considered  an  evil  that  the  laity 
should  be  debarred  from  following  the  public  offices  of  the 
Church  ? 

P.  They  cannot  be  said  to  be  so;  for,  first,  there  are 
many  of  them  who  actually  understand  at  least  I^atin 
enough  to  enter  into  the  meaning  of  the  v/ords;  and  of 
those  who  do  not,  many  have  leisure  to  study  it ;  a  work 
the  labour  of  which  would  be  greatly  lightened  by  being 
iHidertalvcn  in  a  pure  spirit  of  devotion,  and  for  so  noble 
an  end, — not  to  speak  of  the  aid  of  the  Holy  Spirit,  which 
would  certainly  be  vouchsafed  to  any  one  who  should  be 
animated  by  a  love  of  the  Church  to  undertake  any  enter- 
prise, whether  physical  or  intellectual,  in  her  cause  *  You 
will  remember,  too,  that  the  Vesper-books  give  translations 
side  b}'  side  with  the  Latin,  and  thus  no  one  who  is  able  to 
read  is  left  in  ignorance  of  the  meaning  of  what  is  said  or 
sung;  while  I  believe  that  many  by  the  use  of  these  trans- 
lations have  acquired  know^lcdge  enough  of  the  Latin  lan- 
guage to  be  of  considerable  service  to  them  in  the  public 
offices  of  the  Church.  And,  moreover,  where  the  idea  of 
wOTship  lias  strong  possession  of  the  mind,  the  form  of 
words  is  of  less  consequence.  It  is  proved  by  undoubted 
facts  that  the  English  Psalms  are  hardly  better  understood 
by  the  majority  of  w^orshipers  than  the  Latin.  Let  Catholics, 
therefore,  who  do  not  know  Latin  use  their  Yesper-books  in 
the  Psalms,  and  in  such  other  parts  of  the  office  as  are  in- 
tended to  be  sung  by  them,  and  they  will  soon  enter  into 
the  spirit  cf  the  act  in  which  they  are  engaged,  which  is, 
after  all,  the  great  matter;  and  for  the  rest,  the  more  illi- 

*  I  am  acquainted  -with  a  yonni^  man,  at  my  own  church,  who  has 
found  time  in  the  midst  of  a  laborious  worldly  calling  to  learn  Latin  so 
well  as  to  translate  the  Church  offices  with  facility. 


SOLE2I2;  VESPERS.  135 

terate  must  pnt  themselves  into  the  hands  of  the  Church,  and 
use  such  devotions  as  they  are  able. 

C.  What  are  the  ceremonies  of  Solemn  Vespers  ? 

P.  The  priest,  habited  in  a  cope,  and  accompanied  by  hig 
assistants,  proceeds  from  the  sacristy  to  the  altar  with  the 
clerg^''  and  acolyths.  The  clergy  having  filed  off  to  their 
places  ill  the  choir,  the  celebrant  goes  forward  to  the  steps 
of  the  altar,  where  he  kneels  with  his  attendants  to  say  the 
preparatory  prayer ;  then  moving,  preceded  by  his  attend- 
ants, to  the  seats  at  the  epistle  side,  and  standing,  he  says 
secretly  the  "  Pater"  and  "  Ave."  He  then  sings  aloud, 
*'  Dens,  in  adjutorium  meum  intende," — ''0  God,  incline  unto 
my  aid;"  and  is  answered  by  the  choir,  "Domine,  ad  adju- 
vandum  me  festina," — "  0  Lord,  make  haste  to  help  me." 
Then  the  choir  chants  the  "Gloria  Patri"  with  "Alleluia," 
or,  from  Septuagesima  to  Easter,  "  Laus  Tibi,  Domine,  Rex 
seternaj  glorias," — "Praise  to  Thee,  0  Lord,  King  of  eternal 
glory."  Then  the  antiphon  is  sung,  entire  if  on  a  double, 
the  first  words  only  if  on  a  semi-double  or  simple  festival,  or 
on  a  Sunday  (which  ranks  as  the  highest  of  semi-doubles). 
Then  the  chanters  give  out  the  first  words  of  the  Psalm, 
which  the  semi-choir  on  the  principal  side  continues  through 
the  first  verse,  and  is  then  answered  in  the  second  verse  by 
the  semi-choir  on  the  opposite  side,  and  thus  the  Psalms  ai*e 
continued  to  the  end ;  each  antiphon  being  sung  at  the  end 
of  each  Psalm  as  well  as  at  the  beginning,  and  at  the  end 
always  entire.  The  Psalms  are  begun  alternately  by  the 
two  sides.  It  is  most  proper  that  the  first  words  of  the 
antiphons  should  be  intoned  by  tho  officiating  priest  and 
others  of  the  clergy  in  succession. 

C.  Why  arc  the  Psalnis  sung  sitting? 

P.  The  length  of  tlio  Church  offices  makes  it  difficult  for 
florae  persons  to  recite  them  standing;  and  in  order  to  pro- 
vide relief  without  violating  uniformity,  tho  Church  allowi 
the  easier  posture  in  tho.se  portions  of  Divino  worship  wliich 
do  not  consist  in  addrcBSCM  to  Almighty  Qod,  or  in  bjrmns 


136  ^APPENDIX. 

snng  directly  in  His  honour.  Tho  Psalms  arc  more  lilce  a 
prolonged  commemoration  of  His  mercies  ;  and  arc  so  faf 
different  from  the  hymns,  which  are  short,  always  expressed 
in  the  language  of  worship  or  praise,  and  which  again  differ 
from  the  Psalms  in  relating  immediately  to  the  blessings  of 
the  Gospel  dispensation. 

C.  After  the  Psalms,  I  observe  the  ofllciatlng  priest  and 
the  clergy  rise. 

P.  Yes  ;  the  celebrant  rises  to  sing  the  "  I/ittle  Chapter," 
which  is  a  short  sentence  from  Holy  Scripture  bearing  upon 
the  subject  of  the  day.  After  the  Little  Chapter  is  sung  the 
Hymn.  The  hymn  over,  the  versicle  proper  to  the  day  is 
intoned  by  the  chanters,  and  the  response  by  the  choir. 
Then  the  antiphon  at  the  "  Magnificat"  is  sung  in  the  same 
way,  and  according  to  the  same  rule,  as  the  antiphons  of  the 
Psalms.  Then  the  first  words  of  the  "  Magnificat"  arc  intoned. 

C  Here,  I  observe,  the  priest  crosses  himself,  rises,  ai:d 
goes  to  the  altar. 

P.  Yes;  this  song  of  our  Blessed  Lady,  and  the  corre- 
sponding hymn  "  Benedictns"  at  Lauds,  are  always  accom- 
panied by  marks  of  extraordinary  honour,  as  the  two  can- 
ticles relating  especially  to  tlie  Incarnation  of  our  Blessed 
Saviour.  Accordingly,  at  the  opening  of  the  "  Magnificat," 
the  priest,  attended  b}^  his  ministers,  jDroceeds  to  the  altar, 
and  goes  up  to  it  after  making  the  proper  reverence  ;  then, 
receiving  the  thurible  from  the  principal  minister,  as  at 
Solemn  Mass,  and  with  the  same  ceremonies,  he  incenses 
the  crucifix  ^nd  altar  in  the  usual  way,  saying  at  the  same 
time  the  words  of  the  "Magnificat"  with  the  ministers, 
while  the  choir  is  singing  that  Canticle.  The  incensing 
over,  he  restores  the  thurible  into  the  proper  hands  as  usual; 
and  after  genuflecting  or  bowing,  as  the  case  may  require, 
returns  with  his  ministers  to  the  scats,  and  is  himself  in- 
censed thrice  by  his  chief  assistant,  who  afterwards  incensea 
also  the  clergy,  choir,  and  second  assistant.  The  oflScIant 
coutinues  standing  till  the  end  of  the  "Magnificat ;"  and  wLea 


COMPLINE.  137 

the  antiphon  has  been  repeated,  sings  the  Collect  of  the  day, 
after  which  the  Commemorations  (if  any)  are  made  by  the 
proper  antiphon,  versicle  and  response,  and  collect. 

C.  I  have  occasionally  seen*  the  officiating  priest  leave 
the  high  altar  at  the  beginning  of  the  "Magnificat,"  and  visit 
other  altars  in  the  church  to  incense  them. 

P.  This  is  when  the  Blessed  Sacrament  is  at  a  side  altar. 
In  that  case,  the  officiant  incenses  such  altar  first  in  order, 
and  other  altars  in  succession,  ending  with  the  principal 
altar ;  but  if  the  Blessed  Sacrament  be  at  the  principal  altar 
then  he  incenses  this  alone. 

C  Sometimes  the  priest  and  choir  kneel  daring  particular 
stanzas  of  the  Hymn. 

P.  Yes,  in  the  following  cases :  during  the  first  stanza 
of  "  Veni  Creator"  or  "  Ave  maris  Stella,**  and  during  the 
address  to  the  Cross  in  "  Vexilla  regis." 

C.  What  is  the  Hymn,  with  versicle  and  prayer,  sung  at. 
the  end  of  Vespers,  forming  a  little  office  by  itself? 

P.  It  is  the  Antiphon  of  the  Blessed  Virgin,  proper  to  the 
end  of  Lauds  and  Compline,  but  which  it  is  usual  to  introduce 
at  the  end  of  Vespers,  except  when  a  bishop  officiates.  During 
Easter  time  this  antiphon  is  always  sung  standing ;  at  other 
times  it  is  sung  standing  from  the  First  to  the  Second  Ve8> 
pors  of  Sunday,  kneeling  on  other  days.* 


IV.  COMPLINE, 

C,  Will  you  please,  sir,  to  explain  the  office  and  oerOi 
monies  of  Compline? 

P.  Compline  ("  Completorium,"  the  final  and"coinple. 
mental"  office  of  the  day)  is  properly  an  appendage  to  Ves- 
pers, but  is  often  sung  as  a  separate  office.  It  is  sung  as 
follows : 

The  priest,  after  kneeling  for  the  preparatory  prayers, 
stands  wiiile  the  blessing  is  invited  by  one  of  the  choir  is 

*  Thene  antiphoni  arc  dMoribed  under  tht  head  of  CompliDa. 


138  APPENDIX. 

the  words,  "  Jube,  domne,  benedicere," — "  Be  pleased,  sir,  to 
give  a  blessing."  The  priest  sings  in  answer,  "Noctem 
quietam,*'  &c., — "  The  Lord  Almighty  grant  us  a  quiet  night 
and  a  perfect  end."  The  choir  responds,  "Amen."  The 
priest  then  sings  the  "  Short  Lesson,"  from  1  St.  Pet.  v.  8, 
"Fratres,"  &c., — "  Brethren,  be  sober,  and  watch;  because 
yor.r  adversary,  the  devil,  as  ar  roaring  lion,  goeth  about, 
seeking  whom  he  may  devour ;  whom  resist  strong  in  the 
faith."  He  concludes  with  the  usual  termination  of  a  lesson, 
"  But  Thou,  0  Lord,  have  mercy  on  us,"  and  is  answered  in 
song,  "  Thanks  be  to  God."  He  proceeds  to  sing,  ^.  "  Our 
help  is  in  the  name  of  the  Lord  ;"  I^r.  "  Who  made  heaven 
and  earth."  He  then  says  in  secret  our  Lord's  Prayer.  At 
its  close,  he  makes,  with  the  choir  and  congregation,  the 
general  Confession,  as  at  the  beginning  of  Mass;  but  instead 
of  being  merely  said,  as  at  Mass,  it  is  recited  in  monotone. 
The  "  Confiteor"  over,  the  priest  proceeds  to  sing,  ^.  "  Con- 
vert us,  0  God  of  our  salvation ;"  ip'  "  And  turn  away 
Thine  anger  from  us."  Then,  in  a  louder  tone,  as  at  Ves- 
pers, ^.  "  0  God,  incline  to  my  aid  ;"  Ip'.  "  0  Lord,  make 
haste  to  help  me."  Then  is  sung,  "  Glor}'  be  to  the  Father," 
&c.,  with  "  Alleluia"  or  "  Laus  Tibi,  Domine,"  &c.,  according 
to  the  season.  Then  the  first  word  of  the  antiphon  is  in- 
toned, "  Miserere,"  for  which,  during  Easter  time,  is  substi- 
tuted "Alleluia."  Then  the  Psalms  are  chanted  in  succes- 
sion, and,  since  under  a  single  antiphon,  most  properly  to  the 
iame  tone. 

O.  What  are  the  Psalms,  and  with  what  intention  are 
they  used? 

P.  The  Psalms  are  :  the  4th  (Cum  invocarem),  the  30th 
(In  Te,  Domine,  speravi),  the  90th  (Qui  habitat),  and  the 
133d  (Ecce,  nunc  benedicite).  Their  propriety  will  be  ap- 
parent upon  examination.  Their  general  sentiment  is  prayer 
for  the  Divine  aid  against  the  dangers,  both  spiritual  and 
bodily,  of  the  nig  ir-season,  at  which,  according  to  the  general 
belief  of  the  Church,  "  our  adversary  the  devil"  (named  at  the 


COMPLINE.  139 

commencement  of  the  office)  is  especially  on  the  alert.  At  th© 
end  of  the  Psalms,  the  antiphon  is  repeated  in  full :  "  Havo 
mercy  on  me,  0  Lord,  and  hear  my  prayer."  Instead  of  which^ 
from  Holy  Saturday  to  the  First  Vespers  of  Trinity  Sunday 
(exclusive  of  the  latter),  is  said,  "Alleluia,  alleluia,  alleluia.** 

Then  follows  the  hymn,  "  Te  lucis,"  &c. ;  after  which  the 
officiant,  having  risen,  sings  the  "  Little  Chapter"  from  Jer. 
xiv.  9,  "  Thou,  0  Lord,  art  in  the  midst  of  us,  and  Thy  holy 
Name  is  invoked  upon  us.  Leave  us  not,  0  Lord  our  God.** 
17.  "  Thanks  be  to  God."  Then  are  sung  the  short  respon- 
sories.  "Into  Thy  hands,  0  Lord,  I  commend  my  spirit. 
Into  Thy  hands.  Thou  hast  redeemed  us,  0  God  of  truth. 
I  commend.  Glory  be,  &c.  Into  Thy  hands."  "f.  "  Guard 
us,  0  Lord,  as  the  apple  of  the  eye.**  I7.  "  Under  the  shadow 
of  Thy  wings  protect  us.*'  At  Paschal  tide  {i.  e.  from  Holy 
Saturday  to  Trinity  Eve)  Alleluias  are  added. 

Tlien  is  sung  the  beginning  of  the  antiphon  at  the  "  Nunc 
dimittis,"  "Save  us."  Then  the  "Nunc  dimittis ;"  after 
which  the  antiphon  is  repeated  iu  full,  "  Save  us  whilst  we 
are  awake,  guard  us  whilst  we  are  asleep,  that  we  may  wake 
with  Christ,  and  rest  in  peace."  In  Paschal  time  "  Alleluia** 
is  added.  On  semi-doubles,  several  short  prayers  and  re- 
sponses are  then  said,  beginning  with  "Kyrie  eleison.**  On 
doubles,*  the  office  goes  on  at  once  to  the  "Dominus  vo- 
biscura"  and  the  Collect,  which  is  as  follows:  "Visit,  0 
Lord,  we  beseech  Thee,  this  habitation,  and  drivd  far  from 
it  all  the  snares  of  the  enemy.  Let  Thy  holy  angels  dwell 
in  it,  to  keep  us  in  peace  ;  and  may  Thy  blcssiug  be  always 
upon  us.  Through."  Then,  "f.  "  Our  Lord  be  with  you.** 
IV.  "And  with  thy  spirit."  'f,  "Let  us  bless  our  Ix)rd.'* 
IV.  "Thanks  be  to  God."  Then  the  blessing.  "The  AU 
mighty  and  merciful  Lord  bless  and  keep  us,  Father,  and 
Son,  and  Holy  Ghost."     IV-  "  Amen." 

Then  is  sung  the  antiphon  of  the  Blessed  Virgin  accord 
ing  to  the  season. 

•  <.«.  if  U>«  Vup$r§  bare  been  tald  aooordlng  to  th«  double  rlls. 


140  APPENDIX* 

C.  How  many  of  these  antiphoiis  are  in  use  ? 

P.  1.  The  "Alma  Redemptoris,"  which  is  sung  or  said 
from  the  eve  of  the  First  Sunday  in  Advent  to  the  Feast  of 
the  Purification  at  Compline;  2.  The  "Ave  Regina,"  from 
the  Feast  of  the  Purification  to  the  Thursday  in  Holy 
Week  (exclusive) ;  3.  The  "  Regina  cceli,"  from  Holy  Satur- 
day to  the  First  Vespers  of  Trinity  Sunday  (exclusive) ;  4. 
The  "  Salve  Regina,"  from  Trinity  eve  to  the  eve  of  the  First 
Sunday  in  Advent. 


V.  THE  BENEDICTION  OF  THE  MOST  HOLY 
SACRAMENT. 

"  Gustate  et  videte  quoniara  suavis  est  Dominus." 

C.  "What  is  the  "  Benediction  of  the  Blessed  Sacrament"? 

P.  It  is  a  rite  which  has  sprung  from  devotion  to  th© 
Blessed  Sacrament  of  the  Altar. 

C.  What  is  the  meaning  of  this  rite  ? 

P.  It  results  from  the  doctrine  of  the  Real  Presence  of 
our  Blessed  Lord  in  the  Holy  Eucharist.  His  Real  Presence- 
must  be  a  means  of  benediction  to  all  who  are  brought  with- 
in its  influence,  provided  they  be  also  animated  by  right 
dispositions. 

C.  At  Benediction,  is  it  our  Lord  who  blesses  in  His  own 
Person,  or  the  priest  who  employs  the  Holy  Sacrament  a» 
«  means  of  blessing  ? 

P.  It  is  the  former  rather  than  the  latter.  Our  Divine 
Redeemer  makes  His  servant  the  medium  of  conveying  His 
benediction. 

C.  What  are  the  ceremonies  of  this  great  and  most  con- 
solatory rite  ? 

P.  The  priest,  vested  in  a  white  cope,  ascends  to  the 
altar,  attended  by  an  assistant  priest  or  deacon.  The  cru- 
cifix having  been  taken  down,  the  assistant  (or,  if  none  b© 
present,  the  priest  officiating)  opens  the  tabernacle,  and. 


BENEDICTION  OF  THE  MOST  HOLY  SACRAMENT.    141 

»ftfcf  a  genuflection,  withdraws  from  it  the  monstrance  con- 
taining the  Blessed  Sacrament  withiu  it. 

O.  What  is  a  monstrance  ? 

P.  It  is  a  frame,  of  the  most  costly  material  which  can 
be  had,  for  exhibiting  (ad  monsirandum)  the  Blessed  Sacra- 
ment  to  the  people. 

Tlie  monstrance,  after  the  Blessed  Sacrament  has  been 
placed  within  it,  is  set  on  the  altar  (on  which  a  corporal 
has  previously  been  strewn),  and  the  Blessed  Sacrament  is 
adored.  It  is  then  elevated  on  a  throne  above,  similarly 
prepared.  The  priest  meanwhile  descends  to  the  foot  of 
the  altar,  and,  after  putting  incense  in  the  thurible  as  usual 
(though  without  blessing  it),  receives  the  thurible  on  hi» 
knees,  and  incenses  the  Adorable  Sacrament  thrice.  Mean- 
while it  is  customary  iu  this  and  some  other  countries  to 
uing  "  0  salutaris  Hostia,"  with  its  accompanying  doxology, 
from  the  hymn  "  Verbum  supernum  prodiens.'*  Afterwards 
the  Litany  of  the  Blessed  Virgin,  or  some  Motett  proper  to 
the  day,  is  sung  in  honour  of  the  Blessed  Sacrament.  The 
priest  then  intones  (or  the  cantors)  the  "  Tantum  ergo  s»» 
cramentura,"  with  the  accompanying  doxology  (from  the 
hymn  "  Pange  lingua  gloriosi  Corporis,"  &c.),  and  the  choir 
takes  it  up.  At  the  beginning  of  the  doxology,  the  priest 
rises,  puts  incense  in  the  thurible  as  before,  and  agfiin  in- 
censes the  Blessed  Sacrament.  The  doxology  ended,  the 
"versicle  "  Panem  de  coelo"  and  its  response  (from  the  ofTico 
of  Corpus  Christi)  are  B»^'»g,  Alleluias  being  added  at  Easter 
time  and  within  the  octave  of  "  Corpus  Christi."  The  priest 
then  sings  the  Collect  of  Corpus  Christi.  He  then  receives 
on  his  shoulders  a  rich  veil  or  scarf,  while  the  priest  assist* 
ing  (or,  in  default  of  one,  himnelf)  takes  down  the  Blessed* 
Sacrament  from  the  throne.  Then  both  go  up  to  the  altar, 
and  the  principal  priest  receives  the  Blessed  Sacranient  into 
his  hands  within  the  veil  or  scarf,  and  makes  with  it  the 
■ign  of  the  Cross  towards  the  people.  A  bishop  makes  this 
•igu  thrice.    Meanwhile  the  bells  of  the  church  aie  ruug^ 


142  APPENDIX. 

to  give  notice  to  the  people  inside  the  church,  and  in  the 
neighbourhood,  that  the  Benediction  is  being  given.  The 
Blessed  Sati anient  is  then  restored  to  the  tabernacle  where 
it  is  usually  reserved,  and  all  depart  in  order. 

A  living  writer  thus  beautifully  describes  the  character 
and  meaning  of  this  rite : 

"Benediction  of  the  Blessed  Sacrament  is  one  of  the 
simplest  rites  of  the  Church.  The  priests  enter  and  kneel 
down ;  one  of  them  unlocks  the  Tabernacle,  takes  out  the 
Blessed  Sacrament,  inserts  it  upright  in  a  monstrance  of 
precious  metal,  and  sets  it  in  a  conspicuous  place  above  the 
■altar,  in  the  midst  of  lights,  for  all  to  see.  The  people  then 
t>egin  to  sing ;  meanwhile  the  priest  twice  offers  incense  to 
the  King  of  heaven,  before  whom  he  is  kneeling.  Then  he 
takes  the  monstrance  in  his  hands,  and,  turning  to  the  peo- 
ple, blesses  them  with  the  Most  Holy,  in  the  form  of  a  cross, 
while  the  bell  is  sounded  by  one  of  the  attendants  to  call  at* 
tention  to  the  ceremony.  It  is  our  Lord's  solemn  benedic- 
tion of  His  people,  as  when  He  lifted  up  His  hands  over  the 
children,  or  when  He  blessed  His  chosen  ones  when  He  as- 
<jended  up  from  Mount  Olivet.  As  sons  might  come  before 
;»  parent  before  going  to  bed  at  night,  so  once  or  twice  a 
week  the  great  Catholic  family  come  before  the  Eternal 
Father,  after  the  bustle  or  the  toil  of  the  day ;  and  He  smiles 
tipon  them,  and  sheds  upon  them  the  light  of  His  counte- 
nance. It  is  a  full  accomplishment  of  what  the  priest  invoked 
«pon  the  Israelites:  *  The  Lord  bless  thee  and  keep  thee ;  the 
Lord  show  His  face  to  thee,  and  have  mercy  on  thee ;  the 
Lord  turn  His  countenance  to  thee,  and  give  thee  peace.' 
Oan  there  be  a  more  touching  rite,  even  in  the  judgment  of 
those  who  do  not  believe  in  it?  How  many  a  man  not  a 
Catholic  is  moved,  on  seeing  it,  to  say,  '  0  that  I  did  but  be- 
lieve it!'  when  he  sees  the  priest  take  up  the  Fount  of  Mercy 
and  the  people  bent  low  m  adoration  !  It  is  one  of  the  most 
Ijeautiful,  natural,  and  soothing  actions  of  the  Church."* 
•  Dr.  Newman's  Lectures  on  Protestantism. 


148 

■  IlIN  OF  ST.  THOMAS  AQUINAS  fOlS  THT 
FEAST  OF  CORPUS  CERISTL 

*'Lauda  Sion  Salvalorem." 

Praise  high  thy  Saviour,  Sion,  praise, 
"With  hymns  of  joy  and  holy  lays, 

Thy  Guide  and  Shepherd  ti-ue  ; 
Dare  all  thou  canst,  yea  tjike  thy  fiU 
Of  praise  and  adoration,  still 

Thou  fail'st  to  reach  His  due. 

A  special  theme  for  thankful  hearts. 
The  Bread  that  lives,  and  life  imparts, 

To-day  is  duly  set  ; 
Which  at  the  solemn  festal  board. 
Was  dealt  around,  where.,  with  their  Lortl^ 

His  chosen  Twelve  were  met. 

Full  be  the  praise  and  sweetly  sounding, 
"With  joy  and  reverence  meet  abounding'. 

The  soulsglad  festival ; 
This  is  the  day  of  glorious  state 
When  of  that  Feast  we  celebrate 

The  high  original. 

'Tis  hero  our  King  makes  all  things  new. 
And  living  rules  and  ofieriugs  true 

Absorb  each  legal  nte  ; 
Before  the  new  retreats  the  old, 
And  life  succeeds  to  shadows  cold, 

And  day  displaces  night. 

His  faithful  followers  Christ  hath  bid 
To  do  what  at  the  feast  He  did, 

For  sweet  remeinbranco*  sake  ; 
And,  gifted  through  His  high  command% 
Of  broad  and  wine  our  priestly  hands 

A  saving  Victim  make. 

O  Truth,  to  Christian  fjiith  displayed. 
The  broad  His  very  Body  niado, 

His  very  Blood  the  wine  ; 
Kor  eye  beholds,  nor  thought  oonceivosy 
But  dauntless  Faith  the  change  beUevM^ 

Wrought  by  a  power  Divine. 

Beneath  two  <liflcring  ipecios 
(fiigiis  only,  not  their  HuUtancet) 

JLae  mvstcrics  deep  and  rare  :. 
Bis  FIoHh  the  meat,  the  ilrink  His  Bloo^ 
Tet  Christ  entire,  our  heave&ly  FovkL 

BoiMth  oMb  kind  is  UMra 


144  HYMN  OF  ST.  TnOM AS  AQUINAS. 

Anil  they  who  of  their  Ijotd  partake 
Nor  sever  Him,  nor  read,  nor  break, 

Noiig-ht  lacks,  and  nought  is  lost ; 
.  The  boon  now  one,  now  thousands  claiw 
Yet  one  and  all  receive  the  same, 

Receive,  but  ne'er  exhaust. 

The  Gift  is  shared  by  all,  yet  tends. 
In  bad  and  good,  to  differing  ends 

Of  blessing  and  of  wo  ; 
What  death  to  some,  salvation  bringfs 
To  others  :  lo  !  from  common  springs 

What  various  issues  flow  ! 

Nor  be  thy  faith  confounded,  thou«:h 
The  Sacrament  be  broke;  for  know 
The  Life,  which  in  the  whole  doth  glow* 

In  every  part  remains  ; 
The  Spirit  which  those  portions  hid© 
No  force  can  cleave  ;  we  but  divide 
The  sign,  the  while  the  Signified 

Nor  change  nor  loss  sustains. 

The  Bread  of  Angels,  lo !  is  sent 
For  weary  pilgrims'  nourishment ; 
The  children's  Bread,  not  to  be  spent 

On  worthless  dogs  profane  ; 
In  types  significant  portrayed, 
Young  Isaac  on  the  altar  laid. 
And  Paschal  offerings  duly  made. 

And  manna's  fruitful  rain. 

0  Thou  Good  Shepherd,  Very  Bread, 
Jesus,  on.  us  thy  mercy  shed  ! 

Sweetly  feed  us  ! 

Gently  lead  us  ! 
Till  of  Thy  fulness  us  Thou  give, 
Safe  in  the  land  of  them  that  live. 

Thou  who  canst  all,  and  all  dost  knoWj 
Thou  who  dost  feed  us  here  below  ; 

Grant  us  to  share 

Thy  banquet  there, 
Clo-heirs  and  partners  of  Thy  love^ 
Wt^h  the  blest  citizens  above. 
Amen.     Alleluia. 


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